The Essays of Arthur Schopenhauer; Counsels and Maxims E-Book

Arthur Schopenhauer

• Herausgeber: Booksell-Verlag
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2019

Beschreibung

In "The Essays of Arthur Schopenhauer; Counsels and Maxims," the eminent philosopher presents a collection of poignant reflections on life, human nature, and the pursuit of wisdom. Schopenhauer employs a concise and aphoristic style, weaving together his philosophical insights with practical guidance on navigating the complexities of existence. His writing resonates within the context of early 19th-century thought, engaging with the tensions between Romanticism and burgeoning Existentialism, while offering a deep, often pessimistic understanding of human desire and suffering. This work serves as a bridge between his metaphysical theories and the everyday struggles of individuals, illuminating the interplay between philosophical inquiry and lived experience. Arthur Schopenhauer, a pivotal figure in Western philosophy, was greatly influenced by the tumultuous currents of his time'Äîincluding Romantic ideals and Eastern philosophical traditions. His early exposure to literature and the arts, coupled with profound personal challenges, shaped his worldview and fueled his exploration of the human condition. Schopenhauer's deep-seated belief in the will as the driving force behind human actions reflects not only his philosophical inquiries but also his troubled introspection, leading him to seek clarity and wisdom amidst life'Äôs inherent suffering. Readers looking for a thought-provoking exploration of life'Äôs intricacies will find "Counsels and Maxims" to be an invaluable companion. Schopenhauer'Äôs compelling insights encourage reflection and self-examination, making it essential reading for those interested in philosophy, psychology, and the timeless pursuit of understanding oneself and others.

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Arthur Schopenhauer

The Essays of Arthur Schopenhauer; Counsels and Maxims

Published by Good Press, 2022

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Table of Contents

COUNSELS AND MAXIMS.

INTRODUCTION.

CHAPTER I. — GENERAL RULES.

SECTION 1.

SECTION 2. To estimate a man's condition in regard to happiness, it is

SECTION 3. Care should be taken not to build the happiness of life

CHAPTER II. — OUR RELATION TO OURSELVES.—

SECTION 4.

SECTION 5. Another important element in the wise conduct of life is to

SECTION 6. Limitations always make for happiness . We are happy in

SECTION 7. Whether we are in a pleasant or a painful state depends,

SECTION 8. To live a life that shall be entirely prudent and discreet,

SECTION 9. To be self-sufficient, to be all in all to oneself, to

SECTION 10. Envy is natural to man; and still, it is at once a vice

SECTION 11. Give mature and repeated consideration to any plan before

SECTION 12.

SECTION 13. In all matters affecting our weal or woe, we should be

SECTION 14. The sight of things which do not belong to us is very apt

SECTION 15. The things which engage our attention—whether they are

SECTION 16. We must set limits to our wishes, curb our desires,

SECTION 17. Life consists in movement, says Aristotle; and he is

SECTION 18. A man should avoid being led on by the phantoms of his

SECTION 19. The preceding rule may be taken as a special case of the

SECTION 20. In the first part of this work I have insisted upon the

CHAPTER III. — OUR RELATION TO OTHERS.—

SECTION 22. It is astonishing how easily and how quickly similarity,

SECTION 23. No man can see over his own height. Let me explain what

SECTION 24. I feel respect for the man—and he is one in a

SECTION 25. La Rochefoucauld makes the striking remark that it is

SECTION 26. Most men are so thoroughly subjective that nothing really

SECTION 27. When any wrong statement is made, whether in public or

SECTION 28. Men are like children, in that, if you spoil them, they

SECTION 29. It is often the case that people of noble character and

SECTION 30. No man is so formed that he can be left entirely to

Naturam expelles furca, tamen usque recurret .

SECTION 31. A man bears the weight of his own body without knowing it,

SECTION 32. When he is young, a man of noble character fancies that

SECTION 33. As paper-money circulates in the world instead of real

SECTION 34. A man must be still a greenhorn in the ways of the

SECTION 35. Our trust in other people often consists in great measure

SECTION 36. Politeness ,—which the Chinese hold to be a cardinal

SECTION 37. You ought never to take any man as a model for what you

SECTION 38. Never combat any man's opinion; for though you reached the

SECTION 39. If you want your judgment to be accepted, express it

SECTION 40. Even when you are fully justified in praising yourself,

SECTION 41. If you have reason to suspect that a person is telling you

SECTION 42. You should regard all your private affairs as secrets,

SECTION 43. Money is never spent to so much advantage as when you have

SECTION 44. If possible, no animosity should be felt for anyone. But

SECTION 45. To speak angrily to a person, to show your hatred by

SECTION 46. To speak without emphasizing your words—parler sans

CHAPTER IV. — WORLDLY FORTUNE.—

SECTION 48. An ancient writer says, very truly, that there are three

SECTION 49. That Time works great changes, and that all things are

SECTION 50. In the daily affairs of life, you will have very many

SECTION 51. Whatever fate befalls you, do not give way to great

SECTION 52. What people commonly call Fate is, as a general rule,

SECTION 53. Courage comes next to prudence as a quality of mind very

CHAPTER V. — THE AGES OF LIFE.

COUNSELS AND MAXIMS.

Table of Contents

Le bonheur n'est pas chose aisée: il est très difficile de le trouver en nous, et impossible de le trouver ailleurs.

Chamfort.

INTRODUCTION.

Table of Contents

If my object in these pages were to present a complete scheme of counsels and maxims for the guidance of life, I should have to repeat the numerous rules—some of them excellent—which have been drawn up by thinkers of all ages, from Theognis and Solomon1 down to La Rochefoucauld; and, in so doing, I should inevitably entail upon the reader a vast amount of well-worn commonplace. But the fact is that in this work I make still less claim to exhaust my subject than in any other of my writings.

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1 (return) [ I refer to the proverbs and maxims ascribed, in the Old Testament, to the king of that name.]

An author who makes no claims to completeness must also, in a great measure, abandon any attempt at systematic arrangement. For his double loss in this respect, the reader may console himself by reflecting that a complete and systematic treatment of such a subject as the guidance of life could hardly fail to be a very wearisome business. I have simply put down those of my thoughts which appear to be worth communicating—thoughts which, as far as I know, have not been uttered, or, at any rate, not just in the same form, by any one else; so that my remarks may be taken as a supplement to what has been already achieved in the immense field.

However, by way of introducing some sort of order into the great variety of matters upon which advice will be given in the following pages, I shall distribute what I have to say under the following heads: (1) general rules; (2) our relation to ourselves; (3) our relation to others; and finally, (4) rules which concern our manner of life and our worldly circumstances. I shall conclude with some remarks on the changes which the various periods of life produce in us.

CHAPTER I. — GENERAL RULES.

Table of Contents

SECTION 1.

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The first and foremost rule for the wise conduct of life seems to me to be contained in a view to which Aristotle parenthetically refers in the Nichomachean Ethics:2 [Greek: o phronimoz to alupon dioke e ou to aedu] or, as it may be rendered, not pleasure, but freedom from pain, is what the wise man will aim at.

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2 (return) [ vii. (12) 12.]

The truth of this remark turns upon the negative character of happiness,—the fact that pleasure is only the negation of pain, and that pain is the positive element in life. Though I have given a detailed proof of this proposition in my chief work,3 I may supply one more illustration of it here, drawn from a circumstance of daily occurrence. Suppose that, with the exception of some sore or painful spot, we are physically in a sound and healthy condition: the sore of this one spot, will completely absorb our attention, causing us to lose the sense of general well-being, and destroying all our comfort in life. In the same way, when all our affairs but one turn out as we wish, the single instance in which our aims are frustrated is a constant trouble to us, even though it be something quite trivial. We think a great deal about it, and very little about those other and more important matters in which we have been successful. In both these cases what has met with resistance is the will; in the one case, as it is objectified in the organism, in the other, as it presents itself in the struggle of life; and in both, it is plain that the satisfaction of the will consists in nothing else than that it meets with no resistance. It is, therefore, a satisfaction which is not directly felt; at most, we can become conscious of it only when we reflect upon our condition. But that which checks or arrests the will is something positive; it proclaims its own presence. All pleasure consists in merely removing this check—in other words, in freeing us from its action; and hence pleasure is a state which can never last very long.

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3 (return) [ Welt als Wille und Vorstellung. Vol. I., p. 58.]

This is the true basis of the above excellent rule quoted from Aristotle, which bids us direct our aim, not toward securing what is pleasurable and agreeable in life, but toward avoiding, as far as possible, its innumerable evils. If this were not the right course to take, that saying of Voltaire's, Happiness is but a dream and sorrow is real, would be as false as it is, in fact, true. A man who desires to make up the book of his life and determine where the balance of happiness lies, must put down in his accounts, not the pleasures which he has enjoyed, but the evils which he has escaped. That is the true method of eudaemonology; for all eudaemonology must begin by recognizing that its very name is a euphemism, and that to live happily only means to live less unhappily—to live a tolerable life. There is no doubt that life is given us, not to be enjoyed, but to be overcome—to be got over. There are numerous expressions illustrating this—such as degere vitam, vita defungi; or in Italian, si scampa cosi; or in German, man muss suchen durchzukommen; er wird schon durch die Welt kommen, and so on. In old age it is indeed a consolation to think that the work of life is over and done with. The happiest lot is not to have experienced the keenest delights or the greatest pleasures, but to have brought life to a close without any very great pain, bodily or mental. To measure the happiness of a life by its delights or pleasures, is to apply a false standard. For pleasures are and remain something negative; that they produce happiness is a delusion, cherished by envy to its own punishment. Pain is felt to be something positive, and hence its absence is the true standard of happiness. And if, over and above freedom from pain, there is also an absence of boredom, the essential conditions of earthly happiness are attained; for all else is chimerical.

It follows from this that a man should never try to purchase pleasure at the cost of pain, or even at the risk of incurring it; to do so is to pay what is positive and real, for what is negative and illusory; while there is a net profit in sacrificing pleasure for the sake of avoiding pain. In either case it is a matter of indifference whether the pain follows the pleasure or precedes it. While it is a complete inversion of the natural order to try and turn this scene of misery into a garden of pleasure, to aim at joy and pleasure rather than at the greatest possible freedom from pain—and yet how many do it!—there is some wisdom in taking a gloomy view, in looking upon the world as a kind of Hell, and in confining one's efforts to securing a little room that shall not be exposed to the fire. The fool rushes after the pleasures of life and finds himself their dupe; the wise man avoids its evils; and even if, notwithstanding his precautions, he falls into misfortunes, that is the fault of fate, not of his own folly. As far as he is successful in his endeavors, he cannot be said to have lived a life of illusion; for the evils which he shuns are very real. Even if he goes too far out of his way to avoid evils, and makes an unnecessary sacrifice of pleasure, he is, in reality, not the worse off for that; for all pleasures are chimerical, and to mourn for having lost any of them is a frivolous, and even ridiculous proceeding.

The failure to recognize this truth—a failure promoted by optimistic ideas—is the source of much unhappiness. In moments free from pain, our restless wishes present, as it were in a mirror, the image of a happiness that has no counterpart in reality, seducing us to follow it; in doing so we bring pain upon ourselves, and that is something undeniably real. Afterwards, we come to look with regret upon that lost state of painlessness; it is a paradise which we have gambled away; it is no longer with us, and we long in vain to undo what has been done.

One might well fancy that these visions of wishes fulfilled were the work of some evil spirit, conjured up in order to entice us away from that painless state which forms our highest happiness.

A careless youth may think that the world is meant to be enjoyed, as though it were the abode of some real or positive happiness, which only those fail to attain who are not clever enough to overcome the difficulties that lie in the way. This false notion takes a stronger hold on him when he comes to read poetry and romance, and to be deceived by outward show—the hypocrisy that characterizes the world from beginning to end; on which I shall have something to say presently. The result is that his life is the more or less deliberate pursuit of positive happiness; and happiness he takes to be equivalent to a series of definite pleasures. In seeking for these pleasures he encounters danger—a fact which should not be forgotten. He hunts for game that does not exist; and so he ends by suffering some very real and positive misfortune—pain, distress, sickness, loss, care, poverty, shame, and all the thousand ills of life. Too late he discovers the trick that has been played upon him.

But if the rule I have mentioned is observed, and a plan of life is adopted which proceeds by avoiding pain—in other words, by taking measures of precaution against want, sickness, and distress in all its forms, the aim is a real one, and something may be achieved which will be great in proportion as the plan is not disturbed by striving after the chimera of positive happiness. This agrees with the opinion expressed by Goethe in the Elective Affinities, and there put into the mouth of Mittler—the man who is always trying to make other people happy: To desire to get rid of an evil is a definite object, but to desire a better fortune than one has is blind folly. The same truth is contained in that fine French proverb: le mieux est l'ennemi du bien—leave well alone. And, as I have remarked in my chief work,this is the leading thought underlying the philosophical system of the Cynics. For what was it led the Cynics to repudiate pleasure in every form, if it was not the fact that pain is, in a greater or less degree, always bound up with pleasure? To go out of the way of pain seemed to them so much easier than to secure pleasure. Deeply impressed as they were by the negative nature of pleasure and the positive nature of pain, they consistently devoted all their efforts to the avoidance of pain. The first step to that end was, in their opinion, a complete and deliberate repudiation of pleasure, as something which served only to entrap the victim in order that he might be delivered over to pain.4

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4 (return) [ Welt als Wille und Vorstellung, vol. ii., ch. 16.]

We are all born, as Schiller says, in Arcadia. In other words, we come into the world full of claims to happiness and pleasure, and we cherish the fond hope of making them good. But, as a rule, Fate soon teaches us, in a rough and ready way that we really possess nothing at all, but that everything in the world is at its command, in virtue of an unassailable right, not only to all we have or acquire, to wife or child, but even to our very limbs, our arms, legs, eyes and ears, nay, even to the nose in the middle of our face. And in any case, after some little time, we learn by experience that happiness and pleasure are a fata morgana, which, visible from afar, vanish as we approach; that, on the other hand, suffering and pain are a reality, which makes its presence felt without any intermediary, and for its effect, stands in no need of illusion or the play of false hope.

If the teaching of experience bears fruit in us, we soon give up the pursuit of pleasure and happiness, and think much more about making ourselves secure against the attacks of pain and suffering. We see that the best the world has to offer is an existence free from pain—a quiet, tolerable life; and we confine our claims to this, as to something we can more surely hope to achieve. For the safest way of not being very miserable is not to expect to be very happy. Merck, the friend of Goethe's youth, was conscious of this truth when he wrote: It is the wretched way people have of setting up a claim to happiness—and, that to, in a measure corresponding with their desires—that ruins everything in this world. A man will make progress if he can get rid of this claim,5 and desire nothing but what he sees before him. Accordingly it is advisable to put very moderate limits upon our expectations of pleasure, possessions, rank, honor and so on; because it is just this striving and struggling to be happy, to dazzle the world, to lead a life full of pleasure, which entail great misfortune. It is prudent and wise, I say, to reduce one's claims, if only for the reason that it is extremely easy to be very unhappy; while to be very happy is not indeed difficult, but quite impossible. With justice sings the poet of life's wisdom:

Auream quisquis mediocritatem Diligit, tutus caret obsoleti Sordibus tecti, caret invidenda Sobrius aula. Savius ventis agitatur ingens Pinus: et celsae graviori casu Decidunt turres; feriuntque summos Fulgura monies.5

—the golden mean is best—to live free from the squalor of a mean abode, and yet not be a mark for envy. It is the tall pine which is cruelly shaken by the wind, the highest summits that are struck in the storm, and the lofty towers that fall so heavily.

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4 (return) [ Letters to and from Merck.]

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5 (return) [ Horace. Odes II. x.]

He who has taken to heart the teaching of my philosophy—who knows, therefore, that our whole existence is something which had better not have been, and that to disown and disclaim it is the highest wisdom—he will have no great expectations from anything or any condition in life: he will spend passion upon nothing in the world, nor lament over-much if he fails in any of his undertakings. He will feel the deep truth of what Plato6 says: [Greek: oute ti ton anthropinon haxion on megalaes spondaes]—nothing in human affairs is worth any great anxiety; or, as the Persian poet has it,

Though from thy grasp all worldly things should flee, Grieve not for them, for they are nothing worth: And though a world in thy possession be, Joy not, for worthless are the things of earth. Since to that better world 'tis given to thee To pass, speed on, for this is nothing worth.7

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6 (return) [ Republic, x. 604.]

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7 (return) [ Translator's Note. From the Anvár-i Suhailí—The Lights of Canopus—being the Persian version of the Table of Bidpai. Translated by E.B. Eastwick, ch. iii. Story vi., p. 289.]

The chief obstacle to our arriving at these salutary views is that hypocrisy of the world to which I have already alluded—an hypocrisy which should be early revealed to the young. Most of the glories of the world are mere outward show, like the scenes on a stage: there is nothing real about them. Ships festooned and hung with pennants, firing of cannon, illuminations, beating of drums and blowing of trumpets, shouting and applauding—these are all the outward sign, the pretence and suggestion,—as it were the hieroglyphic,—of joy: but just there, joy is, as a rule, not to be found; it is the only guest who has declined to be present at the festival. Where this guest may really be found, he comes generally without invitation; he is not formerly announced, but slips in quietly by himself sans facon; often making his appearance under the most unimportant and trivial circumstances, and in the commonest company—anywhere, in short, but where the society is brilliant and distinguished. Joy is like the gold in the Australian mines—found only now and then, as it were, by the caprice of chance, and according to no rule or law; oftenest in very little grains, and very seldom in heaps. All that outward show which I have described, is only an attempt to make people believe that it is really joy which has come to the festival; and to produce this impression upon the spectators is, in fact, the whole object of it.

With mourning it is just the same. That long funeral procession, moving up so slowly; how melancholy it looks! what an endless row of carriages! But look into them—they are all empty; the coachmen of the whole town are the sole escort the dead man has to his grave. Eloquent picture of the friendship and esteem of the world! This is the falsehood, the hollowness, the hypocrisy of human affairs!

Take another example—a roomful of guests in full dress, being received with great ceremony. You could almost believe that this is a noble and distinguished company; but, as a matter of fact, it is compulsion, pain and boredom who are the real guests. For where many are invited, it is a rabble—even if they all wear stars. Really good society is everywhere of necessity very small. In brilliant festivals and noisy entertainments, there is always, at bottom, a sense of emptiness prevalent. A false tone is there: such gatherings are in strange contrast with the misery and barrenness of our existence. The contrast brings the true condition into greater relief. Still, these gatherings are effective from the outside; and that is just their purpose. Chamfort8 makes the excellent remark that society—les cercles, les salons, ce qu'on appelle le monde—is like a miserable play, or a bad opera, without any interest in itself, but supported for a time by mechanical aid, costumes and scenery.

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