The Art of Controversy - Arthur Schopenhauer (the reading strategies book txt) 📗

have puts them in the way of concealing and distorting it; and it is the necessity of practising this concealment that gives them such a pitiable character; so that what they exhibit is not even the little that they have, but a mask and disguise. The lower animals, which have no reason, can conceal nothing; they are altogether
naïve , and therefore very entertaining, if we have only an eye for the kind of communications which they make. They speak not with words, but with shape and structure, and manner of life, and the things they set about; they express themselves, to an intelligent observer, in a very pleasing and entertaining fashion. It is a varied life that is presented to him, and one that in its manifestation is very different from his own; and yet essentially it is the same. He sees it in its simple form, when reflection is excluded; for with the lower animals life is lived wholly in and for the present moment: it is the present that the animal grasps; it has no care, or at least no conscious care, for the morrow, and no fear of death; and so it is wholly taken up with life and living.

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The conversation among ordinary people, when it does not relate to any special matter of fact, but takes a more general character, mostly consists in hackneyed commonplaces, which they alternately repeat to each other with the utmost complacency.[1]

[Footnote 1: Translator's Note . - This observation is in Schopenhauer's own English.]

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Some men can despise any blessing as soon as they cease to possess it; others only when they have obtained it. The latter are the more unhappy, and the nobler, of the two.

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When the aching heart grieves no more over any particular object, but is oppressed by life as a whole, it withdraws, as it were, into itself. There is here a retreat and gradual extinction of the will, whereby the body, which is the manifestation of the will, is slowly but surely undermined; and the individual experiences a steady dissolution of his bonds, - a quiet presentiment of death. Hence the heart which aches has a secret joy of its own; and it is this, I fancy, which the English call "the joy of grief."

The pain that extends to life as a whole, and loosens our hold on it, is the only pain that is really tragic . That which attaches to particular objects is a will that is broken, but not resigned; it exhibits the struggle and inner contradiction of the will and of life itself; and it is comic, be it never so violent. It is like the pain of the miser at the loss of his hoard. Even though pain of the tragic kind proceeds from a single definite object, it does not remain there; it takes the separate affliction only as a symbol of life as a whole, and transfers it thither.

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Vexation is the attitude of the individual as intelligence towards the check imposed upon a strong manifestation of the individual as will. There are two ways of avoiding it: either by repressing the violence of the will - in other words, by virtue; or by keeping the intelligence from dwelling upon the check - in other words, by Stoicism.

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To win the favour of a very beautiful woman by one's personality alone is perhaps a greater satisfaction to one's vanity than to anything else; for it is an assurance that one's personality is an equivalent for the person that is treasured and desired and defied above all others. Hence it is that despised love is so great a pang, especially when it is associated with well-founded jealousy.

With this joy and this pain, it is probable that vanity is more largely concerned than the senses, because it is only the things of the mind, and not mere sensuality, that produce such violent convulsions. The lower animals are familiar with lust, but not with the passionate pleasures and pains of love.

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To be suddenly placed in a strange town or country where the manner of life, possibly even the language, is very different from our own, is, at the first moment, like stepping into cold water. We are brought into sudden contact with a new temperature, and we feel a powerful and superior influence from without which affects us uncomfortably. We find ourselves in a strange element, where we cannot move with ease; and, over and above that, we have the feeling that while everything strikes us as strange, we ourselves strike others in the same way. But as soon as we are a little composed and reconciled to our surroundings, as soon as we have appropriated some of its temperature, we feel an extraordinary sense of satisfaction, as in bathing in cool water; we assimilate ourselves to the new element, and cease to have any necessary pre-occupation with our person. We devote our attention undisturbed to our environment, to which we now feel ourselves superior by being able to view it in an objective and disinterested fashion, instead of being oppressed by it, as before.

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When we are on a journey, and all kinds of remarkable objects press themselves on our attention, the intellectual food which we receive is often so large in amount that we have no time for digestion; and we regret that the impressions which succeed one another so quickly leave no permanent trace. But at bottom it is the same with travelling as with reading. How often do we complain that we cannot remember one thousandth part of what we read! In both cases, however, we may console ourselves with the reflection that the things we see and read make an impression on the mind before they are forgotten, and so contribute to its formation and nurture; while that which we only remember does no more than stuff it and puff it out, filling up its hollows with matter that will always be strange to it, and leaving it in itself a blank.

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It is the very many and varied forms in which human life is presented to us on our travels that make them entertaining. But we never see more than its outside, such as is everywhere open to public view and accessible to strangers. On the other hand, human life on its inside, the heart and centre, where it lives and moves and shows its character, and in particular that part of the inner side which could be seen at home amongst our relatives, is not seen; we have exchanged it for the outer side. This is why on our travels we see the world like a painted landscape, with a very wide horizon, but no foreground; and why, in time, we get tired of it.

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One man is more concerned with the impression which he makes upon the rest of mankind; another, with the impression which the rest of mankind makes upon him. The disposition of the one is subjective; of the other, objective; the one is, in the whole of his existence, more in the nature of an idea which is merely presented; the other, more of the being who presents it.

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A woman (with certain exceptions which need not be mentioned) will not take the first step with a man; for in spite of all the beauty she may have, she risks a refusal. A man may be ill in mind or body, or busy, or gloomy, and so not care for advances; and a refusal would be a blow to her vanity. But as soon as he takes the first step, and helps her over this danger, he stands on a footing of equality with her, and will generally find her quite tractable.

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The praise with which many men speak of their wives is really given to their own judgment in selecting them. This arises, perhaps, from a feeling of the truth of the saying, that a man shows what he is by the way in which he dies, and by the choice of his wife.

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If education or warning were of any avail, how could Seneca's pupil be a Nero?

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The Pythagorean[1] principle that like is known only by like is in many respects a true one. It explains how it is that every man understands his fellow only in so far as he resembles him, or, at least, is of a similar character. What one man is quite sure of perceiving in another is that which is common to all, namely, the vulgar, petty or mean elements of our nature; here every man has a perfect understanding of his fellows; but the advantage which one man has over another does not exist for the other, who, be the talents in question as extraordinary as they may, will never see anything beyond what he possesses himself, for the very good reason that this is all he wants to see.