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The Essays of Arthur Schopenhauer: the Wisdom of Life By: Arthur Schopenhauer (1788-1860) |
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OF ARTHUR SCHOPENHAUER TRANSLATED BY T. BAILEY SAUNDERS, M.A. THE WISDOM OF LIFE.
CONTENTS. CHAPTER
INTRODUCTION
I. DIVISION OF THE SUBJECT
II. PERSONALITY, OR WHAT A MAN IS
III. PROPERTY, OR WHAT A MAN HAS
IV. POSITION, OR A MAN'S PLACE IN THE ESTIMATION OF OTHERS
Sect. 1. Reputation
" 2. Pride
" 3. Rank
" 4. Honor
" 5. Fame
INTRODUCTION.
In these pages I shall speak of The Wisdom of Life in the common
meaning of the term, as the art, namely, of ordering our lives so as
to obtain the greatest possible amount of pleasure and success; an art
the theory of which may be called Eudaemonology , for it teaches us
how to lead a happy existence. Such an existence might perhaps be
defined as one which, looked at from a purely objective point of
view, or, rather, after cool and mature reflection for the question
necessarily involves subjective considerations, would be decidedly
preferable to non existence; implying that we should cling to it for
its own sake, and not merely from the fear of death; and further, that
we should never like it to come to an end. Now whether human life corresponds, or could possibly correspond,
to this conception of existence, is a question to which, as is
well known, my philosophical system returns a negative answer. On the
eudaemonistic hypothesis, however, the question must be answered in
the affirmative; and I have shown, in the second volume of my chief
work (ch. 49), that this hypothesis is based upon a fundamental
mistake. Accordingly, in elaborating the scheme of a happy existence,
I have had to make a complete surrender of the higher metaphysical and
ethical standpoint to which my own theories lead; and everything I
shall say here will to some extent rest upon a compromise; in so far,
that is, as I take the common standpoint of every day, and embrace
the error which is at the bottom of it. My remarks, therefore, will
possess only a qualified value, for the very word eudaemonology is a
euphemism. Further, I make no claims to completeness; partly because
the subject is inexhaustible, and partly because I should otherwise
have to say over again what has been already said by others. The only book composed, as far as I remember, with a like purpose to
that which animates this collection of aphorisms, is Cardan's De
utilitate ex adversis capienda , which is well worth reading, and may
be used to supplement the present work. Aristotle, it is true, has a
few words on eudaemonology in the fifth chapter of the first book
of his Rhetoric ; but what he says does not come to very much.
As compilation is not my business, I have made no use of these
predecessors; more especially because in the process of compiling,
individuality of view is lost, and individuality of view is the kernel
of works of this kind. In general, indeed, the wise in all ages have
always said the same thing, and the fools, who at all times form the
immense majority, have in their way too acted alike, and done just the
opposite; and so it will continue. For, as Voltaire says, we shall
leave this world as foolish and as wicked as we found it on our
arrival .
THE WISDOM OF LIFE.
CHAPTER I. DIVISION OF THE SUBJECT.
Aristotle[1] divides the blessings of life into three classes those
which come to us from without, those of the soul, and those of the
body. Keeping nothing of this division but the number, I observe that
the fundamental differences in human lot may be reduced to three
distinct classes: [Footnote 1: Eth. Nichom ., I. 8.] (1) What a man is: that is to say, personality, in the widest sense
of the word; under which are included health, strength, beauty,
temperament, moral character, intelligence, and education. (2) What a man has: that is, property and possessions of every kind. (3) How a man stands in the estimation of others: by which is to be
understood, as everybody knows, what a man is in the eyes of his
fellowmen, or, more strictly, the light in which they regard him... Continue reading book >>
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