Religion, A Dialogue, Etc. - Arthur Schopenhauer (top 5 ebook reader txt) 📗

of the whip, which urged him on at first: by the law of inertia they have become perpetuated as habit. All this is really more than a mere parable: it is the underlying identity of the will at very different degrees of its objectivation, in virtue of which the same law of motion takes such different forms.

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Vive muchos años is the ordinary greeting in Spain, and all over the earth it is quite customary to wish people a long life. It is presumably not a knowledge of life which directs such a wish; it is rather knowledge of what man is in his inmost nature, the will to live .

The wish which everyone has that he may be remembered after his death, - a wish which rises to the longing for posthumous glory in the case of those whose aims are high, - seems to me to spring from this clinging to life. When the time comes which cuts a man off from every possibility of real existence, he strives after a life which is still attainable, even though it be a shadowy and ideal one.

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The deep grief we feel at the loss of a friend arises from the feeling that in every individual there is something which no words can express, something which is peculiarly his own and therefore irreparable. Omne individuum ineffabile .

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We may come to look upon the death of our enemies and adversaries, even long after it has occurred, with just as much regret as we feel for that of our friends, viz., when we miss them as witnesses of our brilliant success.

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That the sudden announcement of a very happy event may easily prove fatal rests upon the fact that happiness and misery depend merely on the proportion which our claims bear to what we get. Accordingly, the good things we possess, or are certain of getting, are not felt to be such; because all pleasure is in fact of a negative nature and effects the relief of pain, while pain or evil is what is really positive; it is the object of immediate sensation. With the possession or certain expectation of good things our demands rises, and increases our capacity for further possession and larger expectations. But if we are depressed by continual misfortune, and our claims reduced to a minimum, the sudden advent of happiness finds no capacity for enjoying it. Neutralized by an absence of pre-existing claims, its effects are apparently positive, and so its whole force is brought into play; hence it may possibly break our feelings, i.e. , be fatal to them. And so, as is well known, one must be careful in announcing great happiness. First, one must get the person to hope for it, then open up the prospect of it, then communicate part of it, and at last make it fully known. Every portion of the good news loses its efficacy, because it is anticipated by a demand, and room is left for an increase in it. In view of all this, it may be said that our stomach for good fortune is bottomless, but the entrance to it is narrow. These remarks are not applicable to great misfortunes in the same way. They are more seldom fatal, because hope always sets itself against them. That an analogous part is not played by fear in the case of happiness results from the fact that we are instinctively more inclined to hope than to fear; just as our eyes turn of themselves towards light rather than darkness.

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Hope is the result of confusing the desire that something should take place with the probability that it will. Perhaps no man is free from this folly of the heart, which deranges the intellect's correct appreciation of probability to such an extent that, if the chances are a thousand to one against it, yet the event is thought a likely one. Still in spite of this, a sudden misfortune is like a death stroke, whilst a hope that is always disappointed and still never dies, is like death by prolonged torture.

He who has lost all hope has also lost all fear; this is the meaning of the expression "desperate." It is natural to a man to believe what he wishes to be true, and to believe it because he wishes it, If this characteristic of our nature, at once beneficial and assuaging, is rooted out by many hard blows of fate, and a man comes, conversely, to a condition in which he believes a thing must happen because he does not wish it, and what he wishes to happen can never be, just because he wishes it, this is in reality the state described as "desperation."

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That we are so often deceived in others is not because our judgment is at fault, but because in general, as Bacon says, intellectus luminis sicci non est, sed recipit infusionem a voluntate et affectibus : that is to say, trifles unconsciously bias us for or against a person from the very beginning. It may also be explained by our not abiding by the qualities which we really discover; we go on to conclude the presence of others which we think inseparable from them, or the absence of those which we consider incompatible. For instance, when we perceive generosity, we infer justice; from piety, we infer honesty; from lying, deception; from deception, stealing, etc.; a procedure which opens the door to many false views, partly because human nature is so strange, partly because our standpoint is so one-sided. It is true, indeed, that character always forms a consistent and connected whole; but the roots of all its qualities lie too deep to allow of our concluding from particular data in a given case whether certain qualities can or cannot exist together.

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We often happen to say things that may in some way or other be prejudicial to us; but we keep silent about things that might make us look ridiculous; because in this case effect follows very quickly on cause.

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The pain of an unfulfilled wish is small in comparison with that of repentance; for the one stands in the presence of the vast open future, whilst the other has the irrevocable past closed behind it.

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Geduld, patientia , patience, especially the Spanish sufrimiento , is strongly connected with the notion of suffering . It is therefore a passive state, just as the opposite is an active state of the mind, with which, when great, patience is incompatible. It is the innate virtue of a phlegmatic, indolent, and spiritless people, as also of women. But that it is nevertheless so very useful and necessary is a sign that the world is very badly constituted.

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Money is human happiness in the abstract: he, then, who is no longer capable of enjoying human happiness in the concrete, devotes his heart entirely to money.

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Obstinacy is the result of the will forcing itself into the place of the intellect.

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If you want to find out your real opinion of anyone, observe the impression made upon you by the first sight of a letter from him.

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The course of our individual life and the events in it, as far as their true meaning and connection is concerned, may be compared to a piece of rough mosaic. So long as you stand close in front of it, you cannot get a right view of the objects presented, nor perceive their significance or beauty. Both come in sight only when you stand a little way off. And in the same way you often understand the true connection of important events in your life, not while they are going on, nor soon after they are past, but only a considerable time afterwards.

Is this so, because we require the magnifying effect of imagination? or because we can get a general view only from a distance? or because the school of experience makes our judgment ripe? Perhaps all of these together: but it is certain that we often view in the right light the actions of others, and occasionally even our own, only after the lapse of years. And as it is in one's own life, so it is in history.

Happy circumstances in life are like certain groups of trees. Seen from a distance they look very well: but go up to them and amongst them, and the beauty vanishes; you don't know where it can be; it is only trees you see. And so it is that we often envy the lot of others.

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The doctor sees all the weakness of mankind, the lawyer all the wickedness, the theologian all the stupidity.

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