Little Journeys to the Homes of the Great Philosophers Part 27

There is violence and fear, vexation and trouble. Unrest is the mark of existence, and onward we are swept in the hurrying whirlpool of change.

This manifold restless motion is produced and kept up by the agency of two single impulses--hunger and the s.e.xual instinct. These are the chief agents of the Lord of the Universe--the Will--and set in motion so strange and varied a scene.

The Will-to-Live is at the bottom of all love-affairs. Every kind of love springs entirely from the instinct of s.e.x.

Love is under bonds to secure the existence of the human race in future times. The real aim of the whole of love's romance, although the persons concerned are unconscious of the fact, is that a particular being may come into the world.

It is the Will-to-Live, presenting itself in the whole species, which so forcibly and exclusively attracts two individuals of different s.e.x towards each other.

This yearning and this pain do not arise from the needs of an ephemeral individual, but are, on the contrary, the sigh of the Spirit of the Species.

Since life is essentially suffering, the propagation of the species is an evil--the feeling of shame proves it.

In his "Metaphysics of Love," Schopenhauer says: "We see a pair of lovers exchanging longing glances--yet why so secretly, timidly and stealthily? Because these lovers are traitors secretly striving to perpetuate all the misery and turmoil that otherwise would come to a timely end."

Will, as the source of life, is the origin of all evil.

Having awakened to life from the night of unconsciousness, the individual finds itself in an endless and boundless world, striving, suffering, erring; and, as though pa.s.sing through an ominous dream, it hurries back to the old unconsciousness. Until then, however, its desires are boundless, and every satisfied wish begets a new one.

So-called pleasures are only a mode of temporary relief. Pain soon returns in the form of satiety. Life is a more or less violent oscillation between pain and ennui. The latter, like a bird of prey, hovers over us, ready to swoop down wherever it sees a life secure from need.

The enjoyment of art, as the disinterested cognition devoid of Will, can afford an interval of rest from the drudgery of Will service. But esthetic beat.i.tude can be obtained only by a few; it is not for the hoi polloi. And then, art can give only a transient consolation.

Everything in life indicates that earthly happiness is destined to be frustrated or to be recognized as an illusion. Life proves a continuous deception, in great as well as in small matters. If it makes a promise, it does not keep it, unless to show that the coveted object was little desirable.

Life is a business that does not pay expenses.

Misery and pain form the essential feature of existence.

Life is h.e.l.l, and happy is that man who is able to procure for himself an asbestos overcoat and a fire-proof room.

Looking at the turmoil of life, we find all occupied with its want and misery, exerting all their strength in order to satisfy its endless needs and avert manifold suffering, without daring to expect anything else in return than merely the preservation of this tormented individual existence, full of want and misery, toil and moil, strife and struggle, sorrow and trouble, anguish and fear--from the cradle to the grave.

Existence, when summed up, has an enormous surplus of pain over pleasure.

You complain that this philosophy is comfortless! But Schopenhauer sees life through Schopenhauer's eyes, and tells the truth about it as he sees it. He does not care for your likes and dislikes. If you want to hear soft plat.i.tudes, he advises you to go to a non-conformist church--read the newspapers, go somewhere else, but not to the philosopher who cares only for Truth.

Although Schopenhauer's picture of the world is gloomy and somber, there is nothing weak or cowardly in his writings, and the extent to which he is read, proves he is not depressing. Since a happy life is impossible, he says the highest that a man can attain to is the fate of a hero.

A man must take misfortune quietly, because he knows that very many dreadful things may happen in the course of life. He must look upon the trouble of the moment as only a very small part of that which will probably come.

We must not expect very much from life, but learn to accommodate ourselves to a world where all is relative and no perfect state exists.

Let us look misfortune in the face and meet it with courage and calmness!

Fate is cruel and men are miserable. Life is synonymous with suffering; positive happiness a fata morgana, an illusion.

Only negative happiness, the cessation of suffering, is possible, and can be obtained by the annihilation of the Will-to-Live.

But it is not suicide that can deliver us from the pains of existence.

Suicide, according to Schopenhauer, frustrates the attainment of the highest moral aim by the fact that, for a real release from this world of misery, it subst.i.tutes one that is merely apparent. For death merely destroys the phenomenon, that is, the body, and never my inmost being, or the universal Will.

Suicide can deliver me merely from my phenomenal existence, and not from my real self, which can not die.

How, then, can man be released from this life of misery and pain? Where is the road that leads to Salvation?

Slow and weary is the way of redemption.

The deliverance from life and its sufferings is the freedom of the intellect from its creator and despot, the Will.

The intellect, freed from the bondage of the Will, sees through the veil of selfhood into the unity of all being, and finds that he who has done wrong to another has done wrong to his own self. For selfhood--the a.s.serting of the Ego--is the root of all evil.

Covetousness and sensuality are the causes of misery.

Sympathy is the basis of all true morality, and only through renunciation, through self-sacrifice, and universal benevolence, can salvation be obtained.

He who has recognized that existence is evil, that life is vanity, and self an illusion, has obtained true knowledge, which is the reflection of reality. He is in possession of the highest wisdom, which is not merely theoretical, but also practical perfection; it is the ultimate true cognition of all things in ma.s.s and in detail, which has so penetrated man's being that it appears as the guide of all his actions.

It illumines his head, warms his heart, leads his hand. We take the sting out of life by accepting it as it is. "Drink ye all of it."

Arthur Schopenhauer very early in life contracted a bad habit of telling the truth. He stated the thing absolutely as he saw it. He spared no one's feelings, and conciliation was not in his bright lexicon of words.

If any belief or any inst.i.tution was in his way, the pilot in charge of the craft had better put his prow hard a' port--Schopenhauer swerved for n.o.body.

Should every one deal in plain speaking on all occasions, the philosophy of Ali Baba--that this earth is h.e.l.l, and we are now suffering for sins committed in a former incarnation--would be fully proved. Our friends are the pleasant hypocrites who sustain our illusions. Society is made possible only through a vast web of delicate evasions, polite subterfuges, and agreeable falsehoods. The word person comes from "persona," which means a mask. The reference is to one who plays a part--a.s.sumes a role. The naked truth is not pleasant to look upon, and that is the reason it is so seldom put upon parade.

The man Schopenhauer would be intolerable, but the writer Schopenhauer is gaining ground in inverse ratio to the square of the distance we are from him. "Where shall we bury you?" a friend asked him a few days before his death.

"Oh, anywhere--posterity will find me!" was the answer. And so on the modest stone that marks his resting-place at Frankfort, are engraved the two words, ARTHUR SCHOPENHAUER, and nothing more. The world will not soon forget the pessimist who had such undying optimism--such unquenchable faith--that he knew the world would make a path to his tomb.

Schopenhauer was the only prominent writer that ever lived who persistently affirmed that life is an evil--existence a curse. Yet every man who has ever lived has at times thought so; but to proclaim the thought--or even entertain it long--would stagger sanity, befog the intellect and make mind lose its way.

And yet we prize Schopenhauer the more for having said the thing that we secretly thought; in some subtle way we get a satisfaction out of his statement, and at the same time, we perceive the man was wrong.

The man who can vivisect an emotion, and lay bare a heart-beat in print, knows a subtle joy. The misery that can explain itself is not all misery. Complete misery is dumb; and pain that is all pain is quickly transformed into insensibility. Schopenhauer's life was quite as happy as that of many men who persistently depress us by requesting us to "cheer up." Schopenhauer says, "Don't try to cheer up--the worst is yet to come." And we can not refrain a smile. A mother once called to her little boy to come into the house. And the boy answered, "I won't do it!" And the mother replied, "Stay out then!" And very soon the child came in.

Truth is only a point of view, and when a man tells us what he sees, we swiftly take into consideration who and what the man is. Everybody does this, unconsciously. It depends upon who says it! The garrulous man who habitually overstates--painting things large--does not deceive anybody, and is quite as good a companion as the painstaking, exact man who is always setting us straight on our statistics. One man we take gross and the other net. The liar gross is all right, but the liar net is very bad.

Schopenhauer was a talkative, whimsical and sensitive personality, with a fine a.s.sortment of harmless superst.i.tions of his own manufacture. He was vain, frivolous, self-absorbed, but he had an eye for the subtleties of existence that quite escape the average individual. He lived in a world of mind--alert, active, receptive mind--with a rapid-fire gun in way of a caustic, biting, scathing vocabulary at his command.

The test of every literary work is time. The trite, the commonplace, and the irrelevant die and turn to dust. The vital lives. Schopenhauer began writing in his youth. Neglect, indifference and contempt were his portion until he was over fifty years of age. His pa.s.sion for truth was so repelling that the Mutual Admiration Society refused to record his name even on its waiting-list. He was of that elect few who early in life succeed in ridding themselves of the friendship of the many. His enemies discovered him first, and gave him to the world, and after they had launched his fame with their charges of plagiarism, pretense, bombast, insincerity and fraud, he has never been out of the limelight, and in favor he has steadily grown.

No man was ever more thoroughly denounced than Schopenhauer, but even his most rabid foe never accused him of buying his way into popular favor, or bribing the judges who sit on the bookcase.

We admire the man because he is such a sublime egotist--he is so fearfully honest. We love him because he is so often wrong in his conclusions: he gives us the joy of putting him straight.

Schopenhauer's writing is never the product of a tired pen and ink unstirred by the spirit. With him we lose our self-consciousness.

And the man who can make other men forget themselves has conferred upon the world a priceless boon. Introspection is insanity--to open the windows and look out is health.