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

of view, if he is precocious in understanding the ways of the world, and in adapting himself to its pursuits; if he at once knows how to deal with men, and enters upon life, as it were, fully prepared. It argues a vulgar nature. On the other hand, to be surprised and astonished at the way people act, and to be clumsy and cross-grained in having to do with them, indicates a character of the nobler sort.

The cheerfulness and vivacity of youth are partly due to the fact that, when we are ascending the hill of life, death is not visible: it lies down at the bottom of the other side. But once we have crossed the top of the hill, death comes in view - death - which, until then, was known to us only by hearsay. This makes our spirits droop, for at the same time we begin to feel that our vital powers are on the ebb. A grave seriousness now takes the place of that early extravagance of spirit; and the change is noticeable even in the expression of a man's face. As long as we are young, people may tell us what they please! we look upon life as endless and use our time recklessly; but the older we become, the more we practice economy. For towards the close of life, every day we live gives us the same kind of sensation as the criminal experiences at every step on his way to be tried.

From the standpoint of youth, life seems to stretch away into an endless future; from the standpoint of old age, to go back but a little way into the past; so that, at the beginning, life presents us with a picture in which the objects appear a great way off, as though we had reversed our telescope; while in the end everything seems so close. To see how short life is, a man must have grown old, that is to say, he must have lived long.

On the other hand, as the years increase, things look smaller, one and all; and Life, which had so firm and stable a base in the days of our youth, now seems nothing but a rapid flight of moments, every one of them illusory: we have come to see that the whole world is vanity!

Time itself seems to go at a much slower pace when we are young; so that not only is the first quarter of life the happiest, it is also the longest of all; it leaves more memories behind it. If a man were put to it, he could tell you more out of the first quarter of his life than out of two of the remaining periods. Nay, in the spring of life, as in the spring of the year, the days reach a length that is positively tiresome; but in the autumn, whether of the year or of life, though they are short, they are more genial and uniform.

But why is it that to an old man his past life appears so short? For this reason: his memory is short; and so he fancies that his life has been short too. He no longer remembers the insignificant parts of it, and much that was unpleasant is now forgotten; how little, then, there is left! For, in general, a man's memory is as imperfect as his intellect; and he must make a practice of reflecting upon the lessons he has learned and the events he has experienced, if he does not want them both to sink gradually into the gulf of oblivion. Now, we are unaccustomed to reflect upon matters of no importance, or, as a rule, upon things that we have found disagreeable, and yet that is necessary if the memory of them is to be preserved. But the class of things that may be called insignificant is continually receiving fresh additions: much that wears an air of importance at first, gradually becomes of no consequence at all from the fact of its frequent repetition; so that in the end we actually lose count of the number of times it happens. Hence we are better able to remember the events of our early than of our later years. The longer we live, the fewer are the things that we can call important or significant enough to deserve further consideration, and by this alone can they be fixed in the memory; in other words, they are forgotten as soon as they are past. Thus it is that time runs on, leaving always fewer traces of its passage.

Further, if disagreeable things have happened to us, we do not care to ruminate upon them, least of all when they touch our vanity, as is usually the case; for few misfortunes fall upon us for which we can be held entirely blameless. So people are very ready to forget many things that are disagreeable, as well as many that are unimportant.

It is from this double cause that our memory is so short; and a man's recollection of what has happened always becomes proportionately shorter, the more things that have occupied him in life. The things we did in years gone by, the events that happened long ago, are like those objects on the coast which, to the seafarer on his outward voyage, become smaller every minute, more unrecognizable and harder to distinguish.

Again, it sometimes happens that memory and imagination will call up some long past scene as vividly as if it had occurred only yesterday; so that the event in question seems to stand very near to the present time. The reason of this is that it is impossible to call up all the intervening period in the same vivid way, as there is no one figure pervading it which can be taken in at a glance; and besides, most of the things that happened in that period are forgotten, and all that remains of it is the general knowledge that we have lived through it - a mere notion of abstract existence, not a direct vision of some particular experience. It is this that causes some single event of long ago to appear as though it took place but yesterday: the intervening time vanishes, and the whole of life looks incredibly short. Nay, there are occasional moments in old age when we can scarcely believe that we are so advanced in years, or that the long past lying behind us has had any real existence - a feeling which is mainly due to the circumstance that the present always seems fixed and immovable as we look at it. These and similar mental phenomena are ultimately to be traced to the fact that it is not our nature in itself, but only the outward presentation of it, that lies in time, and that the present is the point of contact between the world as subject and the world as object.[1]

[Footnote 1: Translator's Note . - By this remark Schopenhauer means that will , which, as he argues, forms the inner reality underlying all the phenomena of life and nature, is not in itself affected by time; but that, on the other hand, time is necessary for the objectification of the will, for the will as presented in the passing phenomena of the world. Time is thus definable as the condition of change, and the present time as the only point of contact between reality and appearance.]

Again, why is it that in youth we can see no end to the years that seem to lie before us? Because we are obliged to find room for all the things we hope to attain in life. We cram the years so full of projects that if we were to try and carry them all out, death would come prematurely though we reached the age of Methuselah.

Another reason why life looks so long when we are young, is that we are apt to measure its length by the few years we have already lived. In those early years things are new to us, and so they appear important; we dwell upon them after they have happened and often call them to mind; and thus in youth life seems replete with incident, and therefore of long duration.

Sometimes we credit ourselves with a longing to be in some distant spot, whereas, in truth, we are only longing to have the time back again which we spent there - days when we were younger and fresher than we are now. In those moments Time mocks us by wearing the mask of space; and if we travel to the spot, we can see how much we have been deceived.

There are two ways of reaching a great age, both of which presuppose a sound constitution as a conditio sine quâ non . They may be illustrated by two lamps, one of which burns a long time with very little oil, because it has a very thin wick; and the other just as long, though it has a very thick one, because there is plenty of oil to feed it. Here, the oil is the vital energy, and the difference in the wick is the manifold way in which the vital energy is used.

Up to our thirty-sixth year, we may be compared, in respect of the way in which we use our vital energy, to people who live on the interest of their money: what they spend to-day, they have again to-morrow. But from the age of thirty-six onwards, our position is like that of the investor who begins to entrench upon his capital. At first he hardly notices any difference at all, as the greater part of his expenses is covered by the interest of his securities; and if the deficit is but slight, he pays no attention to it. But the deficit goes on increasing, until he awakes to the fact that it is becoming more serious every day: his position becomes less and less secure, and he feels himself growing poorer and poorer, while he has no expectation of this drain upon his resources coming to an end. His fall from wealth to poverty becomes faster every moment - like the fall of a solid body in space, until at last he has absolutely nothing left. A man is truly in a woeful plight if both the terms of this comparison - his vital energy and his wealth - really begin to melt away at one and the same time. It is the dread of this calamity that makes love of possession increase with age.

On the other hand, at the beginning of life, in the years before we attain majority, and for some little time afterwards - the state of our vital energy puts us on a level with those who each year lay by a part of their interest and add it to their capital: in other words, not only does their interest come in regularly, but the capital is constantly receiving additions. This happy condition of affairs is sometimes brought about - with health as with money - under the watchful care of some honest guardian. O happy youth, and sad old age!

Nevertheless, a man should economize his strength even when he is young. Aristotle[1] observes that amongst those who were victors at Olympia only two or three gained a prize at two different periods, once in boyhood and then again when they came to be men; and the reason of this was that the premature efforts which the training involved, so completely exhausted their powers that they failed to last on into manhood. As this is true of muscular, so it is still more true of nervous energy, of which all intellectual achievements are the manifestation. Hence, those infant prodigies - ingenia praecoda