On Human Nature - Arthur Schopenhauer (romantic story to read TXT) 📗

is it that, while the will, as the thing-in-itself, is identical, and from a metaphysical point of view one and the same in all its manifestations, there is nevertheless such an enormous difference between one character and another? - the malicious, diabolical wickedness of the one, and set off against it, the goodness of the other, showing all the more conspicuously. How is it that we get a Tiberius, a Caligula, a Carcalla, a Domitian, a Nero; and on the other hand, the Antonines, Titus, Hadrian, Nerva? How is it that among the animals, nay, in a higher species, in individual animals, there is a like difference? - the malignity of the cat most strongly developed in the tiger; the spite of the monkey; on the other hand, goodness, fidelity and love in the dog and the elephant. It is obvious that the principle of wickedness in the brute is the same as in man.

We may to some extent modify the difficulty of the problem by observing that the whole difference is in the end only one of degree. In every living creature, the fundamental propensities and instincts all exist, but they exist in very different degrees and proportions. This, however, is not enough to explain the facts.

We must fall back upon the intellect and its relation to the will; it is the only explanation that remains. A man's intellect, however, by no means stands in any direct and obvious relation with the goodness of his character. We may, it is true, discriminate between two kinds of intellect: between understanding, as the apprehension of relation in accordance with the Principle of Sufficient Reason, and cognition, a faculty akin to genius, which acts more directly, is independent of this law, and passes beyond the Principle of Individuation. The latter is the faculty which apprehends Ideas, and it is the faculty which has to do with morality. But even this explanation leaves much to be desired. Fine minds are seldom fine souls was the correct observation of Jean Paul; although they are never the contrary. Lord Bacon, who, to be sure, was less a fine soul than a fine mind, was a scoundrel.

I have declared space and time to be part of the Principle of Individuation, as it is only space and time that make the multiplicity of similar objects a possibility. But multiplicity itself also admits of variety; multiplicity and diversity are not only quantitative, but also qualitative. How is it that there is such a thing as qualitative diversity, especially in ethical matters? Or have I fallen into an error the opposite of that in which Leibnitz fell with his identitas indiscernibilium ?

The chief cause of intellectual diversity is to be found in the brain and nervous system. This is a fact which somewhat lessens the obscurity of the subject. With the brutes the intellect and the brain are strictly adapted to their aims and needs. With man alone there is now and then, by way of exception, a superfluity, which, if it is abundant, may yield genius. But ethical diversity, it seems, proceeds immediately from the will. Otherwise ethical character would not be above and beyond time, as it is only in the individual that intellect and will are united. The will is above and beyond time, and eternal; and character is innate; that is to say, it is sprung from the same eternity, and therefore it does not admit of any but a transcendental explanation.

Perhaps some one will come after me who will throw light into this dark abyss.


MORAL INSTINCT.


An act done by instinct differs from every other kind of act in that an understanding of its object does not precede it but follows upon it. Instinct is therefore a rule of action given à priori . We may be unaware of the object to which it is directed, as no understanding of it is necessary to its attainment. On the other hand, if an act is done by an exercise of reason or intelligence, it proceeds according to a rule which the understanding has itself devised for the purpose of carrying out a preconceived aim. Hence it is that action according to rule may miss its aim, while instinct is infallible.

On the à priori character of instinct we may compare what Plato says in the Philebus . With Plato instinct is a reminiscence of something which a man has never actually experienced in his lifetime; in the same way as, in the Phaedo and elsewhere, everything that a man learns is regarded as a reminiscence. He has no other word to express the à priori element in all experience.

There are, then, three things that are à priori :

(1) Theoretical Reason, in other words, the conditions which make all experience possible.

(2) Instinct, or the rule by which an object promoting the life of the senses may, though unknown, be attained.

(3) The Moral Law, or the rule by which an action takes place without any object.

Accordingly rational or intelligent action proceeds by a rule laid down in accordance with the object as it is understood. Instinctive action proceeds by a rule without an understanding of the object of it. Moral action proceeds by a rule without any object at all.

Theoretical Reason is the aggregate of rules in accordance with which all my knowledge - that is to say, the whole world of experience - necessarily proceeds. In the same manner Instinct is the aggregate of rules in accordance with which all my action necessarily proceeds if it meets with no obstruction. Hence it seems to me that Instinct may most appropriately be called practical reason , for like theoretical reason it determines the must of all experience.

The so-called moral law, on the other hand, is only one aspect of the better consciousness , the aspect which it presents from the point of view of instinct. This better consciousness is something lying beyond all experience, that is, beyond all reason, whether of the theoretical or the practical kind, and has nothing to do with it; whilst it is in virtue of the mysterious union of it and reason in the same individual that the better consciousness comes into conflict with reason, leaving the individual to choose between the two.

In any conflict between the better consciousness and reason, if the individual decides for reason, should it be theoretical reason, he becomes a narrow, pedantic philistine; should it be practical, a rascal.

If he decides for the better consciousness, we can make no further positive affirmation about him, for if we were to do so, we should find ourselves in the realm of reason; and as it is only what takes place within this realm that we can speak of at all it follows that we cannot speak of the better consciousness except in negative terms.

This shows us how it is that reason is hindered and obstructed; that theoretical reason is suppressed in favour of genius , and
practical reason in favour of virtue . Now the better consciousness is neither theoretical nor practical; for these are distinctions that only apply to reason. But if the individual is in the act of choosing, the better consciousness appears to him in the aspect which it assumes in vanquishing and overcoming the practical reason (or instinct, to use the common word). It appears to him as an imperative command, an
ought . It so appears to him, I say; in other words, that is the shape which it takes for the theoretical reason which renders all things into objects and ideas. But in so far as the better consciousness desires to vanquish and overcome the theoretical reason, it takes no shape at all; on the simple ground that, as it comes into play, the theoretical reason is suppressed and becomes the mere servant of the better consciousness. That is why genius can never give any account of its own works.

In the morality of action, the legal principle that both sides are to be heard must not be allowed to apply; in other words, the claims of self and the senses must not be urged. Nay, on the contrary, as soon as the pure will has found expression, the case is closed; nec audienda altera pars .

The lower animals are not endowed with moral freedom. Probably this is not because they show no trace of the better consciousness which in us is manifested as morality, or nothing analogous to it; for, if that were so, the lower animals, which are in so many respects like ourselves in outward appearance that we regard man as a species of animal, would possess some raison d'être entirely different from our own, and actually be, in their essential and inmost nature, something quite other than ourselves. This is a contention which is obviously refuted by the thoroughly malignant and inherently vicious character of certain animals, such as the crocodile, the hyaena, the scorpion, the snake, and the gentle, affectionate and contented character of others, such as the dog. Here, as in the case of men, the character, as it is manifested, must rest upon something that is above and beyond time. For, as Jacob Böhme says,[1] there is a power in every animal which is indestructible, and the spirit of the world draws it into itself, against the final separation at the Last Judgment . Therefore we cannot call the lower animals free, and the reason why we cannot do so is that they are wanting in a faculty which is profoundly subordinate to the better consciousness in its highest phase, I mean reason. Reason is the faculty of supreme comprehension, the idea of totality. How reason manifests itself in the theoretical sphere Kant has shown, and it does the same in the practical: it makes us capable of observing and surveying the whole of our life, thought, and action, in continual connection, and therefore of acting according to general maxims, whether those maxims originate in the understanding as prudential rules, or in the better consciousness as moral laws.

[Footnote 1: Epistles , 56.]

If any desire or passion is aroused in us, we, and in the same way the lower animals, are for the moment filled with this desire; we are all anger, all lust, all fear; and in such moments neither the better consciousness can speak, nor the understanding consider the consequences. But in our case reason allows us even at that moment to see our actions and our life as an unbroken chain, - a chain which connects our earlier resolutions, or, it may be, the future consequences of our action, with the moment of passion which now fills our whole consciousness. It shows us the identity of our person, even when that person is exposed to influences of the most varied kind, and thereby we are enabled to act according to maxims. The lower animal is wanting in this faculty; the passion which seizes it completely dominates it, and can be checked only by another passion - anger, for instance, or lust, by fear; even though the vision that terrifies does not appeal to the senses, but is present in the animal only as a dim memory and imagination. Men, therefore, may be called irrational, if, like the lower animals, they allow themselves to be determined by the moment.

So far, however, is reason from being the source of morality that it is reason alone which makes us capable of being rascals, which the lower animals cannot be. It is reason which enables us to form an evil resolution