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

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A person of phlegmatic disposition who is a blockhead, would, with a sanguine nature, be a fool.

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Now and then one learns something, but one forgets the whole day long.

Moreover our memory is like a sieve, the holes of which in time get larger and larger: the older we get, the quicker anything entrusted to it slips from the memory, whereas, what was fixed fast in it in early days is there still. The memory of an old man gets clearer and clearer, the further it goes back, and less clear the nearer it approaches the present time; so that his memory, like his eyes, becomes short-sighted.

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In the process of learning you may be apprehensive about bewildering and confusing the memory, but not about overloading it, in the strict sense of the word. The faculty for remembering is not diminished in proportion to what one has learnt, just as little as the number of moulds in which you cast sand, lessens its capacity for being cast in new moulds. In this sense the memory is bottomless. And yet the greater and more various any one's knowledge, the longer he takes to find out anything that may suddenly be asked him; because he is like a shopkeeper who has to get the article wanted from a large and multifarious store; or, more strictly speaking, because out of many possible trains of thought he has to recall exactly that one which, as a result of previous training, leads to the matter in question. For the memory is not a repository of things you wish to preserve, but a mere dexterity of the intellectual powers; hence the mind always contains its sum of knowledge only potentially, never actually.

It sometimes happens that my memory will not reproduce some word in a foreign language, or a name, or some artistic expression, although I know it very well. After I have bothered myself in vain about it for a longer or a shorter time, I give up thinking about it altogether. An hour or two afterwards, in rare cases even later still, sometimes only after four or five weeks, the word I was trying to recall occurs to me while I am thinking of something else, as suddenly as if some one had whispered it to me. After noticing this phenomenon with wonder for very many years, I have come to think that the probable explanation of it is as follows. After the troublesome and unsuccessful search, my will retains its craving to know the word, and so sets a watch for it in the intellect. Later on, in the course and play of thought, some word by chance occurs having the same initial letters or some other resemblance to the word which is sought; then the sentinel springs forward and supplies what is wanting to make up the word, seizes it, and suddenly brings it up in triumph, without my knowing where and how he got it; so it seems as if some one had whispered it to me. It is the same process as that adopted by a teacher towards a child who cannot repeat a word; the teacher just suggests the first letter of the word, or even the second too; then the child remembers it. In default of this process, you can end by going methodically through all the letters of the alphabet.

In the ordinary man, injustice rouses a passionate desire for vengeance; and it has often been said that vengeance is sweet. How many sacrifices have been made just to enjoy the feeling of vengeance, without any intention of causing an amount of injury equivalent to what one has suffered. The bitter death of the centaur Nessus was sweetened by the certainty that he had used his last moments to work out an extremely clever vengeance. Walter Scott expresses the same human inclination in language as true as it is strong: "Vengeance is the sweetest morsel to the mouth that ever was cooked in hell!" I shall now attempt a psychological explanation of it.

Suffering which falls to our lot in the course of nature, or by chance, or fate, does not, ceteris paribus , seem so painful as suffering which is inflicted on us by the arbitrary will of another. This is because we look upon nature and chance as the fundamental masters of the world; we see that the blow we received from them might just as well have fallen on another. In the case of suffering which springs from this source, we bewail the common lot of humanity rather than our own misfortune. But that it is the arbitrary will of another which inflicts the suffering, is a peculiarly bitter addition to the pain or injury it causes, viz., the consciousness that some one else is superior to us, whether by force or cunning, while we lie helpless. If amends are possible, amends heal the injury; but that bitter addition, "and it was you who did that to me," which is often more painful than the injury itself, is only to be neutralized by vengeance. By inflicting injury on the one who has injured us, whether we do it by force or cunning, is to show our superiority to him, and to annul the proof of his superiority to us. That gives our hearts the satisfaction towards which it yearns. So where there is a great deal of pride and vanity, there also will there be a great desire of vengeance. But as the fulfillment of every wish brings with it more or less of a sense of disappointment, so it is with vengeance. The delight we hope to get from it is mostly embittered by compassion. Vengeance taken will often tear the heart and torment the conscience: the motive to it is no longer active, and what remains is the evidence of our malice.


THE CHRISTIAN SYSTEM.


When the Church says that, in the dogmas of religion, reason is totally incompetent and blind, and its use to be reprehended, it is in reality attesting the fact that these dogmas are allegorical in their nature, and are not to be judged by the standard which reason, taking all things
sensu proprio , can alone apply. Now the absurdities of a dogma are just the mark and sign of what is allegorical and mythical in it. In the case under consideration, however, the absurdities spring from the fact that two such heterogeneous doctrines as those of the Old and New Testaments had to be combined. The great allegory was of gradual growth. Suggested by external and adventitious circumstances, it was developed by the interpretation put upon them, an interpretation in quiet touch with certain deep-lying truths only half realized. The allegory was finally completed by Augustine, who penetrated deepest into its meaning, and so was able to conceive it as a systematic whole and supply its defects. Hence the Augustinian doctrine, confirmed by Luther, is the complete form of Christianity; and the Protestants of to-day, who take Revelation sensu proprio and confine it to a single individual, are in error in looking upon the first beginnings of Christianity as its most perfect expression. But the bad thing about all religions is that, instead of being able to confess their allegorical nature, they have to conceal it; accordingly, they parade their doctrine in all seriousness as true sensu proprio , and as absurdities form an essential part of these doctrines, you have the great mischief of a continual fraud. And, what is worse, the day arrives when they are no longer true sensu proprio , and then there is an end of them; so that, in that respect, it would be better to admit their allegorical nature at once. But the difficulty is to teach the multitude that something can be both true and untrue at the same time. And as all religions are in a greater or less degree of this nature, we must recognize the fact that mankind cannot get on without a certain amount of absurdity, that absurdity is an element in its existence, and illusion indispensable; as indeed other aspects of life testify. I have said that the combination of the Old Testament with the New gives rise to absurdities. Among the examples which illustrate what I mean, I may cite the Christian doctrine of Predestination and Grace, as formulated by Augustine and adopted from him by Luther; according to which one man is endowed with grace and another is not. Grace, then, comes to be a privilege received at birth and brought ready into the world; a privilege, too, in a matter second to none in importance. What is obnoxious and absurd in this doctrine may be traced to the idea contained in the Old Testament, that man is the creation of an external will, which called him into existence out of nothing. It is quite true that genuine moral excellence is really innate; but the meaning of the Christian doctrine is expressed in another and more rational way by the theory of metempsychosis, common to Brahmans and Buddhists. According to this theory, the qualities which distinguish one man from another are received at birth, are brought, that is to say, from another world and a former life; these qualities are not an external gift of grace, but are the fruits of the acts committed in that other world. But Augustine's dogma of Predestination is connected with another dogma, namely, that the mass of humanity is corrupt and doomed to eternal damnation, that very few will be found righteous and attain salvation, and that only in consequence of the gift of grace, and because they are predestined to be saved; whilst the remainder will be overwhelmed by the perdition they have deserved, viz., eternal torment in hell. Taken in its ordinary meaning, the dogma is revolting, for it comes to this: it condemns a man, who may be, perhaps, scarcely twenty years of age, to expiate his errors, or even his unbelief, in everlasting torment; nay, more, it makes this almost universal damnation the natural effect of original sin, and therefore the necessary consequence of the Fall. This is a result which must have been foreseen by him who made mankind, and who, in the first place, made them not better than they are, and secondly, set a trap for them into which he must have known they would fall; for he made the whole world, and nothing is hidden from him. According to this doctrine, then, God created out of nothing a weak race prone to sin, in order to give them over to endless torment. And, as a last characteristic, we are told that this God, who prescribes forbearance and forgiveness of every fault, exercises none himself, but does the exact opposite; for a punishment which comes at the end of all things, when the world is over and done with, cannot have for its object either to improve or deter, and is therefore pure vengeance. So that, on this view, the whole race is actually destined to eternal torture and damnation, and created expressly for this end, the only exception being those few persons who are rescued by election of grace, from what motive one does not know.