If, on the other hand, you insist on your knowledge of the emperor's nakedness, you may not find the ready assent from others which could confidently be expected only if you assume their good faith toward their own experience; In fact, their strenuous denial that they share your experience may leave you in such isolation that ultimately not only they but you yourself begin to question your sanity.

Only sensitivity to our own experience can drag us back from self-deception.

On the whole, people deceive themselves through lack of courage rather than lack of clarity about the predicament in which they find themselves-- one may deceive oneself because one lacks the courage to face the implications of one's experience, or simply because that experience is so confused and puzzling that one opts for a relatively non-threatening interpretation of it.

Many children, however, are in some or many important respects unable to fulfill the expectations of their parents, and carry round with them, so to speak, raw, painful areas of disconfirmation which leave them exposed to sudden attacks of self-doubt and uncertainty, sudden ebbings of self-confidence which may well be experienced as 'symptoms' of anxiety or depression.

The evils of the world hurt us because they impinge upon our embodied existence, and they can be changed only through our embodied intervention in an actual world (not by 'thinking' of them in a different way, or by the 'treatment' of their effects on us through interference either physical or mental-- with the way we perceive them).

The truth, of course, is that human existence is uncertain and vulnerable, complex and delicate, and human relationships shot through with pain threat as well as joy and comfort.

For shy people the Other is everywhere, and it never occurs to them that they could be the Other for others, that anyone could care what they thought about things.

Our feelings, then, insist on recognition even though, in our accounts, we can dissemble endlessly. Although we can fake our experience through the way we describe it, and even if we can blind ourselves to its significance, we cannot fake the experience itself.

For there would be no point in painful struggle, in heroic battle against injustice, in the painstaking achievements of culture and learning, in courageous stance against cruelty or adversity, in loving self-sacrifice for others, if in fact the experience gained by just one tortured and despairing individual could simply be 'adjusted' or 'modified' by the appropriate expert.