Project Gutenberg's The Essays Of Arthur Schopenhauer, by Arthur Schopenhauer

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Title: The Essays Of Arthur Schopenhauer

Author: Arthur Schopenhauer

Release Date: January 18, 2004 [EBook #10739]

Language: English

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THE ESSAYS

OF

ARTHUR SCHOPENHAUER

TRANSLATED BY

T. BAILEY SAUNDERS, M.A.

ON HUMAN NATURE.

CONTENTS.

HUMAN NATURE GOVERNMENT FREE-WILL AND FATALISM CHARACTER MORAL INSTINCT ETHICAL REFLECTIONS

TRANSLATOR'S PREFACE.

The following essays are drawn from the chapters entitled Zur Ethik and Zur Rechtslehre und Politik which are to be found both in Schopenhauer's Parerga and in his posthumous writings. As in my previous volumes, so also in this, I have omitted a few passages which appeared to me to be either antiquated or no longer of any general interest. For convenience' sake I have divided the original chapters into sections, which I have had to name; and I have also had to invent a title which should express their real scope. The reader will find that it is not so much Ethics and Politics that are here treated, as human nature itself in various aspects.

T.B.S.

HUMAN NATURE.

Truths of the physical order may possess much external significance, but internal significance they have none. The latter is the privilege of intellectual and moral truths, which are concerned with the objectivation of the will in its highest stages, whereas physical truths are concerned with it in its lowest.

For example, if we could establish the truth of what up till now is only a conjecture, namely, that it is the action of the sun which produces thermoelectricity at the equator; that this produces terrestrial magnetism; and that this magnetism, again, is the cause of the aurora borealis, these would be truths externally of great, but internally of little, significance. On the other hand, examples of internal significance are furnished by all great and true philosophical systems; by the catastrophe of every good tragedy; nay, even by the observation of human conduct in the extreme manifestations of its morality and immorality, of its good and its evil character. For all these are expressions of that reality which takes outward shape as the world, and which, in the highest stages of its objectivation, proclaims its innermost nature.

To say that the world has only a physical and not a moral significance is the greatest and most pernicious of all errors, the fundamental blunder, the real perversity of mind and temper; and, at bottom, it is doubtless the tendency which faith personifies as Anti-Christ. Nevertheless, in spite of all religions—and they are systems which one and all maintain the opposite, and seek to establish it in their mythical way—this fundamental error never becomes quite extinct, but raises its head from time to time afresh, until universal indignation compels it to hide itself once more.

Yet, however certain we may feel of the moral significance of life and the world, to explain and illustrate it, and to resolve the contradiction between this significance and the world as it is, form a task of great difficulty; so great, indeed, as to make it possible that it has remained for me to exhibit the true and only genuine and sound basis of morality everywhere and at all times effective, together with the results to which it leads. The actual facts of morality are too much on my side for me to fear that my theory can ever be replaced or upset by any other.

However, so long as even my ethical system continues to be ignored by the professorial world, it is Kant's moral principle that prevails in the universities. Among its various forms the one which is most in favour at present is "the dignity of man." I have already exposed the absurdity of this doctrine in my treatise on the Foundation of Morality.[1] Therefore I will only say here that if the question were asked on what the alleged dignity of man rests, it would not be long before the answer was made that it rests upon his morality. In other words, his morality rests upon his dignity, and his dignity rests upon his morality.

[Footnote 1: § 8.]

But apart from this circular argument it seems to me that the idea of dignity can be applied only in an ironical sense to a being whose will is so sinful, whose intellect is so limited, whose body is so weak and perishable as man's. How shall a man be proud, when his conception is a crime, his birth a penalty, his life a labour, and death a necessity!—

Quid superbit homo? cujus conceptio culpa, Nasci poena, labor vita, necesse mori!

Therefore, in opposition to the above-mentioned form of the Kantian principle, I should be inclined to lay down the following rule: When you come into contact with a man, no matter whom, do not attempt an objective appreciation of him according to his worth and dignity. Do not consider his bad will, or his narrow understanding and perverse ideas; as the former may easily lead you to hate and the latter to despise him; but fix your attention only upon his sufferings, his needs, his anxieties, his pains. Then you will always feel your kinship with him; you will sympathise with him; and instead of hatred or contempt you will experience the commiseration that alone is the peace to which the Gospel calls us. The way to keep down hatred and contempt is certainly not to look for a man's alleged "dignity," but, on the contrary, to regard him as an object of pity.

The Buddhists, as the result of the more profound views which they entertain on ethical and metaphysical subjects, start from the cardinal vices and not the cardinal virtues; since the virtues make their appearance only as the contraries or negations of the vices. According to Schmidt's History of the Eastern Mongolians the cardinal vices in the Buddhist scheme are four: Lust, Indolence, Anger, and Avarice. But probably instead of Indolence, we should read Pride; for so it stands in the Lettres édifiantes et curieuses,[1] where Envy, or Hatred, is added as a fifth. I am confirmed in correcting the statement of the excellent Schmidt by the fact that my rendering agrees with the doctrine of the Sufis, who are certainly under the influence of the Brahmins and Buddhists. The Sufis also maintain that there are four cardinal vices, and they arrange them in very striking pairs, so that Lust appears in connection with Avarice, and Anger with Pride. The four cardinal virtues opposed to them would be Chastity and Generosity, together with Gentleness and Humility.

[Footnote 1: Edit, of 1819, vol. vi., p. 372.]

When we compare these profound ideas of morality, as they are entertained by oriental nations, with the celebrated cardinal virtues of Plato, which have been recapitulated again and again—Justice, Valour, Temperance, and Wisdom—it is