Counsels and Maxims - Arthur Schopenhauer (dar e dil novel online reading TXT) 📗

external compulsion, which Nature never ceases to resist and sometimes unexpectedly overcomes. The difference between action in accordance with abstract principles, and action as the result of original, innate tendency, is the same as that between a work of art, say a watch - where form and movement are impressed upon shapeless and inert matter - and a living organism, where form and matter are one, and each is inseparable from the other.

There is a maxim attributed to the Emperor Napoleon, which expresses this relation between acquired and innate character, and confirms what I have said: everything that is unnatural is imperfect ; - a rule of universal application, whether in the physical or in the moral sphere. The only exception I can think of to this rule is aventurine,[1] a substance known to mineralogists, which in its natural state cannot compare with the artificial preparation of it.

[Footnote 1: Translator's Note . Aventurine is a rare kind of quartz; and the same name is given to a brownish-colored glass much resembling it, which is manufactured at Murano. It is so called from the fact that the glass was discovered by chance (arventura) .]

And in this connection let me utter a word of protest against any and every form of affectation . It always arouses contempt; in the first place, because it argues deception, and the deception is cowardly, for it is based on fear; and, secondly, it argues self-condemnation, because it means that a man is trying to appear what he is not, and therefore something which he things better than he actually is. To affect a quality, and to plume yourself upon it, is just to confess that you have not got it. Whether it is courage, or learning, or intellect, or wit, or success with women, or riches, or social position, or whatever else it may be that a man boasts of, you may conclude by his boasting about it that that is precisely the direction in which he is rather weak; for if a man really possesses any faculty to the full, it will not occur to him to make a great show of affecting it; he is quite content to know that he has it. That is the application of the Spanish proverb: herradura que chacolotea clavo le falta - a clattering hoof means a nail gone. To be sure, as I said at first, no man ought to let the reins go quite loose, and show himself just as he is; for there are many evil and bestial sides to our nature which require to be hidden away out of sight; and this justifies the negative attitude of dissimulation, but it does not justify a positive feigning of qualities which are not there. It should also be remembered that affectation is recognized at once, even before it is clear what it is that is being affected. And, finally, affectation cannot last very long, and one day the mask will fall off. Nemo potest personam diu ferre fictam , says Seneca;[1] ficta cito in naturam suam recidunt - no one can persevere long in a fictitious character; for nature will soon reassert itself.

[Footnote 1: De Clementia, I . 1.]

SECTION 31. A man bears the weight of his own body without knowing it, but he soon feels the weight of any other, if he tries to move it; in the same way, a man can see other people's shortcoming's and vices, but he is blind to his own. This arrangement has one advantage: it turns other people into a kind of mirror, in which a man can see clearly everything that is vicious, faulty, ill-bred and loathsome in his own nature; only, it is generally the old story of the dog barking at is own image; it is himself that he sees and not another dog, as he fancies.

He who criticises others, works at the reformation of himself. Those who form the secret habit of scrutinizing other people's general behavior, and passing severe judgment upon what they do and leave undone, thereby improve themselves, and work out their own perfection: for they will have sufficient sense of justice, or at any rate enough pride and vanity, to avoid in their own case that which they condemn so harshly elsewhere. But tolerant people are just the opposite, and claim for themselves the same indulgence that they extend to others - hanc veniam damus petimusque vicissim . It is all very well for the Bible to talk about the mote in another's eye and the beam in one's own. The nature of the eye is to look not at itself but at other things; and therefore to observe and blame faults in another is a very suitable way of becoming conscious of one's own. We require a looking-glass for the due dressing of our morals.

The same rule applies in the case of style and fine writing. If, instead of condemning, you applaud some new folly in these matters, you will imitate it. That is just why literary follies have such vogue in Germany. The Germans are a very tolerant people - everybody can see that! Their maxim is - Hanc veniam damns petimusque vicissim.

SECTION 32. When he is young, a man of noble character fancies that the relations prevailing amongst mankind, and the alliances to which these relations lead, are at bottom and essentially, ideal in their nature; that is to say, that they rest upon similarity of disposition or sentiment, or taste, or intellectual power, and so on.

But, later on, he finds out that it is a real foundation which underlies these alliances; that they are based upon some material interest. This is the true foundation of almost all alliances: nay, most men have no notion of an alliance resting upon any other basis. Accordingly we find that a man is always measured by the office he holds, or by his occupation, nationality, or family relations - in a word, by the position and character which have been assigned him in the conventional arrangements of life, where he is ticketed and treated as so much goods. Reference to what he is in himself, as a man - to the measure of his own personal qualities - is never made unless for convenience' sake: and so that view of a man is something exceptional, to be set aside and ignored, the moment that anyone finds it disagreeable; and this is what usually happens. But the more of personal worth a man has, the less pleasure he will take in these conventional arrangements; and he will try to withdraw from the sphere in which they apply. The reason why these arrangements exist at all, is simply that in this world of ours misery and need are the chief features: therefore it is everywhere the essential and paramount business of life to devise the means of alleviating them.

SECTION 33. As paper-money circulates in the world instead of real coin, so, is the place of true esteem and genuine friendship, you have the outward appearance of it - a mimic show made to look as much like the real thing as possible.

On the other hand, it may be asked whether there are any people who really deserve the true coin. For my own part, I should certainly pay more respect to an honest dog wagging his tail than to a hundred such demonstrations of human regard.

True and genuine friendship presupposes a strong sympathy with the weal and woe of another - purely objective in its character and quite disinterested; and this in its turn means an absolute identification of self with the object of friendship. The egoism of human nature is so strongly antagonistic to any such sympathy, that true friendship belongs to that class of things - the sea-serpent, for instance, - with regard to which no one knows whether they are fabulous or really exist somewhere or other.

Still, in many cases, there is a grain of true and genuine friendship in the relation of man to man, though generally, of course, some secret personal interest is at the bottom of them - some one among the many forms that selfishness can take. But in a world where all is imperfect, this grain of true feeling is such an ennobling influence that it gives some warrant for calling those relations by the name of friendship, for they stand far above the ordinary friendships that prevail amongst mankind. The latter are so constituted that, were you to hear how your dear friends speak of you behind your back, you would never say another word to them.

Apart from the case where it would be a real help to you if your friend were to make some great sacrifice to serve you, there is no better means of testing the genuineness of his feelings than the way in which he receives the news of a misfortune that has just happened to you. At that moment the expression of his features will either show that his one thought is that of true and sincere sympathy for you; or else the absolute composure of his countenance, or the passing trace of something other than sympathy, will confirm the well-known maxim of La Rochefoucauld: Dans l'adversite de nos meilleurs amis, nous trouvons toujours quelque chose qui ne nous deplait pas . Indeed, at such a moment, the ordinary so-called friend will find it hard to suppress the signs of a slight smile of pleasure. There are few ways by which you can make more certain of putting people into a good humor than by telling them of some trouble that has recently befallen you, or by unreservedly disclosing some personal weakness of yours. How characteristic this is of humanity!

Distance and long absence are always prejudicial to friendship, however disinclined a man may be to admit. Our regard for people whom we do not see - even though they be our dearest friends - gradually dries up in the course of years, and they become abstract notions; so that our interest in them grows to be more and more intellectual, - nay, it is kept up only as a kind of tradition; whilst we retain a lively and deep interest in those who are constantly before our eyes, even if they be only pet animals. This shows how much men are limited by their senses, and how true is the remark that Goethe makes in Tasso about the dominant influence of the present moment: -

Die Gegenwart ist eine mächtige Göttin [1]

[Footnote 1: Act iv., se. 4.]

Friends of the house are very rightly so called; because they are friends of the house rather than of its master; in other words, they are more like cats than dogs.

Your friends will tell you that they are sincere; your enemies are really so. Let your enemies' censure be like a bitter medicine, to be used as a means of self-knowledge.

A friend in need, as the saying goes, is rare. Nay, it is just the contrary; no sooner have you made a friend than he is in need, and asks for a loan.

SECTION 34. A man must be still a greenhorn in the ways of the world, if he imagines that he can make himself popular in society by exhibiting intelligence and discernment. With the immense majority of people, such qualities excite hatred and resentment, which are rendered all the harder to bear by the fact that people are obliged to suppress - even from themselves - the real reason of their anger.

What actually takes place is this. A man feels and perceives that