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    The Wisdom of Life
    The Wisdom of Life
    The Wisdom of Life
    Ebook120 pages3 hours

    The Wisdom of Life

    By Arthur Schopenhauer

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    In this essay from Schopenhauer's final work, Parerga und Paralipomena (1851), the philosopher favors individual strength of will and independent, reasoned deliberation over the tendency to act on irrational impulses. He examines the ways in which life can be arranged to derive the highest degree of pleasure and success
    LanguageEnglish
    PublisherStart Publishing LLC
    Release dateNov 26, 2012
    ISBN9781625581204
    Author

    Arthur Schopenhauer

    Arthur Schopenhauer (1788–1860) entwickelte eine Philosophie, die zeitgenössische Annahmen der Erkenntnistheorie, Metaphysik, Ästhetik und Ethik richtungsweisend und vorgreifend mit empiristischen, hermeneutischen und phänomenologischen Elementen verbindet. Sein Denken wirkt weit über die Philosophie hinaus in Literatur, Musik und Bildender Kunst.

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    Reviews for The Wisdom of Life

    3.5/5

    204 ratings3 reviews

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    • 4/5
      I mean, this is basically the single greatest self-help book ever written, so there's that. It's hilarious, too. Schopenhauer was a real dreamboat.
    • 4/5
      This is as near as heavyweight German philosophers come to letting their hair down and having a good laugh (ok, Schopenhauer's hair naturally tended upwards, but you know what I mean). What in our time would have been a highly profitable little "How-to" book, this was actually written with satirical intent, in mock-defence of the proposition that in academic life it is more important to win the argument than to have the truth on your side.

      Schopenhauer gives us a short introduction, heavily laced with references to Aristotle and other authorities, on the history of arguments as objects of philosophical enquiry, and then offers thirty-eight infallible strategies for winning one. The choice of thirty-eight is a masterful touch, of course. Had he taken ten, or fifty, or 1001, we would say "this is just another of those list books". But thirty-eight is a number that doesn't fit into any pattern: we feel that he must have picked it simply because he knew of precisely thirty-eight strategies worth documenting. Perhaps that should have been point 39: "If you use a list of heads of argument, never pick a predictable number..."

      This sort of book works because it documents what we already know in an amusing way, not because it teaches us something new (cf. Scott Adams's Dilbert character). If you have ever lost an argument when you knew you were right, you will have seen at least some of the thirty-eight deployed against you: you have probably also used most of them against other people at one time or another. Schopenhauer somehow doesn't sound like the sort of person to have lost many arguments, but presumably he had some personal experience to fall back on too. And more than likely some of the examples he cites were not just random, but digs at specific people. Fun, anyway.
    • 5/5
      Herr Schopenhauer is the master of understanding a conflict; its- versions, progression and the knack of its decimation. This book makes a wonderful complement for his other book The art of always being Right. If you are sort of a being who would consider yourself philosophically inclined, you should not let go of the wisdom in both these books. They would, if understood rightly and applied aptly, come most handy in feverish University debates to Boardroom meetings than any other self help nonsense that would be found floating around out there. The only drawback being, most of it has to be used when people are reasonable; unfortunately in most disagreements, people become unreasonable.

      PS- Philosophically inclined would presuppose basic understanding of premises and schools; not Bachs, Coelho, Pirsigs. Thanks.

    Book preview

    The Wisdom of Life - Arthur Schopenhauer

    Division of the Subject

    Aristotle divides the blessings of life into three classes–those which come to us from without, those of the soul, and those of the body. Keeping nothing of this division but the number, I observe that the fundamental differences in human lot may be reduced to three distinct classes:

    (1) What a man is: that is to say, personality, in the widest sense of the word; under which are included health, strength, beauty, temperament, moral character, intelligence, and education.

    (2) What a man has: that is, property and possessions of every kind.

    (3) How a man stands in the estimation of others: by which is to be understood, as everybody knows, what a man is in the eyes of his fellowmen, or, more strictly, the light in which they regard him. This is shown by their opinion of him; and their opinion is in its turn manifested by the honor in which he is held, and by his rank and reputation.

    The differences which come under the first head are those which Nature herself has set between man and man; and from this fact alone we may at once infer that they influence the happiness or unhappiness of mankind in a much more vital and radical way than those contained under the two following heads, which are merely the effect of human arrangements. Compared with genuine personal advantages, such as a great mind or a great heart, all the privileges of rank or birth, even of royal birth, are but as kings on the stage, to kings in real life. The same thing was said long ago by Metrodorus, the earliest disciple of Epicurus, who wrote as the title of one of his chapters, The happiness we receive from ourselves is greater than that which we obtain from our surroundings And it is an obvious fact, which cannot be called in question, that the principal element in a man’s well-being,–indeed, in the whole tenor of his existence,–is what he is made of, his inner constitution. For this is the immediate source of that inward satisfaction or dissatisfaction resulting from the sum total of his sensations, desires and thoughts; whilst his surroundings, on the other hand, exert only a mediate or indirect influence upon him. This is why the same external events or circumstances affect no two people alike; even with perfectly similar surroundings every one lives in a world of his own. For a man has immediate apprehension only of his own ideas, feelings and volitions; the outer world can influence him only in so far as it brings these to life. The world in which a man lives shapes itself chiefly by the way in which he looks at it, and so it proves different to different men; to one it is barren, dull, and superficial; to another rich, interesting, and full of meaning. On hearing of the interesting events which have happened in the course of a man’s experience, many people will wish that similar things had happened in their lives too, completely forgetting that they should be envious rather of the mental aptitude which lent those events the significance they possess when he describes them; to a man of genius they were interesting adventures; but to the dull perceptions of an ordinary individual they would have been stale, everyday occurrences. This is in the highest degree the case with many of Goethe’s and Byron’s poems, which are obviously founded upon actual facts; where it is open to a foolish reader to envy the poet because so many delightful things happened to him, instead of envying that mighty power of phantasy which was capable of turning a fairly common experience into something so great and beautiful.

    In the same way, a person of melancholy temperament will make a scene in a tragedy out of what appears to the sanguine man only in the light of an interesting conflict, and to a phlegmatic soul as something without any meaning;–all of which rests upon the fact that every event, in order to be realized and appreciated, requires the co-operation of two factors, namely, a subject and an object, although these are as closely and necessarily connected as oxygen and hydrogen in water. When therefore the objective or external factor in an experience is actually the same, but the subjective or personal appreciation of it varies, the event is just as much a different one in the eyes of different persons as if the objective factors had not been alike; for to a blunt intelligence the fairest and best object in the world presents only a poor reality, and is therefore only poorly appreciated,–like a fine landscape in dull weather, or in the reflection of a bad camera obscura. In plain language, every man is pent up within the limits of his own consciousness, and cannot directly get beyond those limits any more than he can get beyond his own skin; so external aid is not of much use to him. On the stage, one man is a prince, another a minister, a third a servant or a soldier or a general, and so on,–mere external differences: the inner reality, the kernel of all these appearances is the same–a poor player, with all the anxieties of his lot. In life it is just the same. Differences of rank and wealth give every man his part to play, but this by no means implies a difference of inward happiness and pleasure; here, too, there is the same being in all–a poor mortal, with his hardships and troubles. Though these may, indeed, in every case proceed from dissimilar causes, they are in their essential nature much the same in all their forms, with degrees of intensity which vary, no doubt, but in no wise correspond to the part a man has to play, to the presence or absence of position and wealth. Since everything which exists or happens for a man exists only in his consciousness and happens for it alone, the most essential thing for a man is the constitution of this consciousness, which is in most cases far more important than the circumstances which go to form its contents. All the pride and pleasure of the world, mirrored in the dull consciousness of a fool, are poor indeed compared with the imagination of Cervantes writing his Don Quixote in a miserable prison. The objective half of life and reality is in the hand of fate, and accordingly takes various forms in different cases: the subjective half is ourself, and in essentials is always remains the same.

    Hence the life of every man is stamped with the same character throughout, however much his external circumstances may alter; it is like a series of variations on a single theme. No one can get beyond his own individuality. An animal, under whatever circumstances it is placed, remains within the narrow limits to which nature has irrevocably consigned it; so that our endeavors to make a pet happy must always keep within the compass of its nature, and be restricted to what it can feel. So it is with man; the measure of the happiness he can attain is determined beforehand by his individuality. More especially is this the case with the mental powers, which fix once for all his capacity for the higher kinds of pleasure. If these powers are small, no efforts from without, nothing that his fellowmen or that fortune can do for him, will suffice to raise him above the ordinary degree of human happiness and pleasure, half animal though it be; his only resources are his sensual appetite,–a cozy and cheerful family life at the most,–low company and vulgar pastime; even education, on the whole, can avail little, if anything, for the enlargement of his horizon. For the highest, most varied and lasting pleasures are those of the mind, however much our youth may deceive us on this point; and the pleasures of the mind turn chiefly on the powers of the mind. It is clear, then, that our happiness depends in a great degree upon what we are, upon our individuality, whilst lot or destiny is generally taken to mean only what we have, or our reputation. Our lot, in this sense, may improve; but we do not ask much of it if we are inwardly rich: on the other hand, a fool remains a fool, a dull blockhead, to his last hour, even though he were surrounded by houris in paradise. This is why Goethe, in the West-östliclien Divan, says that every man, whether he occupies a low position in life, or emerges as its victor, testifies to personality as the greatest factor in happiness:–

    Volk und Knecht und Uberwinder

    Sie gestehen, zu jeder Zeit,

    Höchtes Glück der Erdenkinder

    Sei nur die Persönlichkeit.

    Everything confirms the fact that the subjective element in life is incomparably more important for our happiness and pleasure than the objective, from such sayings as Hunger is the best sauce, and Youth and Age cannot live together, up to the life of the Genius and the Saint. Health outweighs all other blessings so much that one may really say that a healthy beggar is happier than an ailing king. A quiet and cheerful temperament, happy in the enjoyment of a perfectly sound physique, an intellect clear, lively, penetrating and seeing things as they are, a moderate and gentle will, and therefore a good conscience–these are privileges which no rank or wealth can make up for or replace. For what a man is in himself, what accompanies him when he is alone, what no one can give or take away, is obviously more essential to him than everything he has in the way of possessions, or even what he may be in the eyes of the world. An intellectual man in complete solitude has excellent entertainment in his own thoughts and fancies, while no amount of diversity or social pleasure, theatres, excursions and amusements, can ward off boredom from a dullard. A good, temperate, gentle character can be happy in needy circumstances, whilst a covetous, envious and malicious man, even if he be the richest in the world, goes miserable. Nay more; to one who has the constant delight of a special individuality, with a high degree of intellect, most of the pleasures which are run after by mankind are simply superfluous; they are even a trouble and a burden. And so Horace says of himself, that, however many are deprived of the fancy-goods of life, there is one at least who can live without them:–

    Gemmas, marmor, ebur, Tyrrhena sigilla, tabellas,

    Argentum, vestes, Gaetulo murice tinctas

    Sunt qui non habeant, est qui non curat habere;

    and when Socrates

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