The Wisdom of Life - Arthur Schopenhauer (best non fiction books of all time .TXT) 📗

which courts the applause of the world in order to gain the necessary foundation for a high opinion of one's own worth, whilst pride is based upon a pre-existing conviction of it.

It is quite true that pride is something which is generally found fault with, and cried down; but usually, I imagine, by those who have nothing upon which they can pride themselves. In view of the impudence and foolhardiness of most people, anyone who possesses any kind of superiority or merit will do well to keep his eyes fixed on it, if he does not want it to be entirely forgotten; for if a man is good-natured enough to ignore his own privileges, and hob-nob with the generality of other people, as if he were quite on their level, they will be sure to treat him, frankly and candidly, as one of themselves. This is a piece of advice I would specially offer to those whose superiority is of the highest kind - real superiority, I mean, of a purely personal nature - which cannot, like orders and titles, appeal to the eye or ear at every moment; as, otherwise, they will find that familiarity breeds contempt, or, as the Romans used to say, sus Minervam. Joke with a slave, and he'll soon show his heels , is an excellent Arabian proverb; nor ought we to despise what Horace says,

Sume superbiam
Quaesitam meritis .

- usurp the fame you have deserved. No doubt, when modesty was made a virtue, it was a very advantageous thing for the fools; for everybody is expected to speak of himself as if he were one. This is leveling down indeed; for it comes to look as if there were nothing but fools in the world.

The cheapest sort of pride is national pride; for if a man is proud of his own nation, it argues that he has no qualities of his own of which he can be proud; otherwise he would not have recourse to those which he shares with so many millions of his fellowmen. The man who is endowed with important personal qualities will be only too ready to see clearly in what respects his own nation falls short, since their failings will be constantly before his eyes. But every miserable fool who has nothing at all of which he can be proud adopts, as a last resource, pride in the nation to which he belongs; he is ready and glad to defend all its faults and follies tooth and nail, thus reimbursing himself for his own inferiority. For example, if you speak of the stupid and degrading bigotry of the English nation with the contempt it deserves, you will hardly find one Englishman in fifty to agree with you; but if there should be one, he will generally happen to be an intelligent man.

The Germans have no national pride, which shows how honest they are, as everybody knows! and how dishonest are those who, by a piece of ridiculous affectation, pretend that they are proud of their country - the Deutsche Bruder and the demagogues who flatter the mob in order to mislead it. I have heard it said that gunpowder was invented by a German. I doubt it. Lichtenberg asks, Why is it that a man who is not a German does not care about pretending that he is one; and that if he makes any pretence at all, it is to be a Frenchman or an Englishman ?[1]

[Footnote 1: Translator's Note . - It should be remembered that these remarks were written in the earlier part of the present century, and that a German philosopher now-a-days, even though he were as apt to say bitter things as Schopenhauer, could hardly write in a similar strain.]

However that may be, individuality is a far more important thing than nationality, and in any given man deserves a thousand-fold more consideration. And since you cannot speak of national character without referring to large masses of people, it is impossible to be loud in your praises and at the same time honest. National character is only another name for the particular form which the littleness, perversity and baseness of mankind take in every country. If we become disgusted with one, we praise another, until we get disgusted with this too. Every nation mocks at other nations, and all are right.

The contents of this chapter, which treats, as I have said, of what we represent in the world, or what we are in the eyes of others, may be further distributed under three heads: honor rank and fame.


Section 3. - Rank .


Let us take rank first, as it may be dismissed in a few words, although it plays an important part in the eyes of the masses and of the philistines, and is a most useful wheel in the machinery of the State.

It has a purely conventional value. Strictly speaking, it is a sham; its method is to exact an artificial respect, and, as a matter of fact, the whole thing is a mere farce.

Orders, it may be said, are bills of exchange drawn on public opinion, and the measure of their value is the credit of the drawer. Of course, as a substitute for pensions, they save the State a good deal of money; and, besides, they serve a very useful purpose, if they are distributed with discrimination and judgment. For people in general have eyes and ears, it is true; but not much else, very little judgment indeed, or even memory. There are many services of the State quite beyond the range of their understanding; others, again, are appreciated and made much of for a time, and then soon forgotten. It seems to me, therefore, very proper, that a cross or a star should proclaim to the mass of people always and everywhere, This man is not like you; he has done something . But orders lose their value when they are distributed unjustly, or without due selection, or in too great numbers: a prince should be as careful in conferring them as a man of business is in signing a bill. It is a pleonasm to inscribe on any order for distinguished service ; for every order ought to be for distinguished service. That stands to reason.


Section 4. - Honor .


Honor is a much larger question than rank, and more difficult to discuss. Let us begin by trying to define it.

If I were to say Honor is external conscience, and conscience is inward honor , no doubt a good many people would assent; but there would be more show than reality about such a definition, and it would hardly go to the root of the matter. I prefer to say, Honor is, on its objective side, other people's opinion of what we are worth; on its subjective side, it is the respect we pay to this opinion . From the latter point of view, to be a man of honor is to exercise what is often a very wholesome, but by no means a purely moral, influence.

The feelings of honor and shame exist in every man who is not utterly depraved, and honor is everywhere recognized as something particularly valuable. The reason of this is as follows. By and in himself a man can accomplish very little; he is like Robinson Crusoe on a desert island. It is only in society that a man's powers can be called into full activity. He very soon finds this out when his consciousness begins to develop, and there arises in him the desire to be looked upon as a useful member of society, as one, that is, who is capable of playing his part as a man - pro parte virili - thereby acquiring a right to the benefits of social life. Now, to be a useful member of society, one must do two things: firstly, what everyone is expected to do everywhere; and, secondly, what one's own particular position in the world demands and requires.

But a man soon discovers that everything depends upon his being useful, not in his own opinion, but in the opinion of others; and so he tries his best to make that favorable impression upon the world, to which he attaches such a high value. Hence, this primitive and innate characteristic of human nature, which is called the feeling of honor, or, under another aspect, the feeling of shame - verecundia . It is this which brings a blush to his cheeks at the thought of having suddenly to fall in the estimation of others, even when he knows that he is innocent, nay, even if his remissness extends to no absolute obligation, but only to one which he has taken upon himself of his own free will. Conversely, nothing in life gives a man so much courage as the attainment or renewal of the conviction that other people regard him with favor; because it means that everyone joins to give him help and protection, which is an infinitely stronger bulwark against the ills of life than anything he can do himself.

The variety of relations in which a man can stand to other people so as to obtain their confidence, that is, their good opinion, gives rise to a distinction between several kinds of honor, resting chiefly on the different bearings that meum may take to tuum ; or, again, on the performance of various pledges; or finally, on the relation of the sexes. Hence, there are three main kinds of honor, each of which takes various forms - civic honor, official honor, and sexual honor.

Civic honor has the widest sphere of all. It consists in the assumption that we shall pay unconditional respect to the rights of others, and, therefore, never use any unjust or unlawful means of getting what we want. It is the condition of all peaceable intercourse between man and man; and it is destroyed by anything that openly and manifestly militates against this peaceable intercourse, anything, accordingly, which entails punishment at the hands of the law, always supposing that the punishment is a just one.

The ultimate foundation of honor is the conviction that moral character is unalterable: a single bad action implies that future actions of the same kind will, under similar circumstances, also be bad. This is well expressed by the English use of the word character as meaning credit, reputation, honor. Hence honor, once lost, can never be recovered; unless the loss rested on some mistake, such as may occur if a man is slandered or his actions viewed in a false light. So the law provides remedies against slander, libel, and even insult; for insult though it amounts to no more than mere abuse, is a kind of summary slander with a suppression of the reasons. What I mean may be well put in the Greek phrase - not quoted from any author - [Greek: estin hae loidoria diabolae]. It is true that if a man abuses another, he is simply showing that he has no real or true causes of complaint against him; as, otherwise, he would bring these forward as the premises, and rely upon his hearers to draw the conclusion themselves: instead of which, he gives the conclusion and leaves out the premises, trusting that people will suppose that he has done so only for the sake of being brief.

Civic honor draws its existence and name from the middle classes; but it applies equally to all, not excepting the highest. No man can disregard it, and it is a very serious thing, of