Counsels and Maxims - From The Essays Of Arthur Schopenhauer
by Arthur Schopenhauer
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Le bonheur n'est pas chose aisee: il est tres difficile de le trouver en nous, et impossible de le trouver ailleurs.






If my object in these pages were to present a complete scheme of counsels and maxims for the guidance of life, I should have to repeat the numerous rules—some of them excellent—which have been drawn up by thinkers of all ages, from Theognis and Solomon[1] down to La Rochefoucauld; and, in so doing, I should inevitably entail upon the reader a vast amount of well-worn commonplace. But the fact is that in this work I make still less claim to exhaust my subject than in any other of my writings.

[Footnote 1: I refer to the proverbs and maxims ascribed, in the Old Testament, to the king of that name.]

An author who makes no claims to completeness must also, in a great measure, abandon any attempt at systematic arrangement. For his double loss in this respect, the reader may console himself by reflecting that a complete and systematic treatment of such a subject as the guidance of life could hardly fail to be a very wearisome business. I have simply put down those of my thoughts which appear to be worth communicating—thoughts which, as far as I know, have not been uttered, or, at any rate, not just in the same form, by any one else; so that my remarks may be taken as a supplement to what has been already achieved in the immense field.

However, by way of introducing some sort of order into the great variety of matters upon which advice will be given in the following pages, I shall distribute what I have to say under the following heads: (1) general rules; (2) our relation to ourselves; (3) our relation to others; and finally, (4) rules which concern our manner of life and our worldly circumstances. I shall conclude with some remarks on the changes which the various periods of life produce in us.



The first and foremost rule for the wise conduct of life seems to me to be contained in a view to which Aristotle parenthetically refers in the Nichomachean Ethics:[1] [Greek: o phronimoz to alupon dioke e ou to aedu] or, as it may be rendered, not pleasure, but freedom from pain, is what the wise man will aim at.

[Footnote 1: vii. (12) 12.]

The truth of this remark turns upon the negative character of happiness,—the fact that pleasure is only the negation of pain, and that pain is the positive element in life. Though I have given a detailed proof of this proposition in my chief work,[1] I may supply one more illustration of it here, drawn from a circumstance of daily occurrence. Suppose that, with the exception of some sore or painful spot, we are physically in a sound and healthy condition: the sore of this one spot, will completely absorb our attention, causing us to lose the sense of general well-being, and destroying all our comfort in life. In the same way, when all our affairs but one turn out as we wish, the single instance in which our aims are frustrated is a constant trouble to us, even though it be something quite trivial. We think a great deal about it, and very little about those other and more important matters in which we have been successful. In both these cases what has met with resistance is the will; in the one case, as it is objectified in the organism, in the other, as it presents itself in the struggle of life; and in both, it is plain that the satisfaction of the will consists in nothing else than that it meets with no resistance. It is, therefore, a satisfaction which is not directly felt; at most, we can become conscious of it only when we reflect upon our condition. But that which checks or arrests the will is something positive; it proclaims its own presence. All pleasure consists in merely removing this check—in other words, in freeing us from its action; and hence pleasure is a state which can never last very long.

[Footnote 1: Welt als Wille und Vorstellung. Vol. I., p. 58.]

This is the true basis of the above excellent rule quoted from Aristotle, which bids us direct our aim, not toward securing what is pleasurable and agreeable in life, but toward avoiding, as far as possible, its innumerable evils. If this were not the right course to take, that saying of Voltaire's, Happiness is but a dream and sorrow is real, would be as false as it is, in fact, true. A man who desires to make up the book of his life and determine where the balance of happiness lies, must put down in his accounts, not the pleasures which he has enjoyed, but the evils which he has escaped. That is the true method of eudaemonology; for all eudaemonology must begin by recognizing that its very name is a euphemism, and that to live happily only means to live less unhappily—to live a tolerable life. There is no doubt that life is given us, not to be enjoyed, but to be overcome—to be got over. There are numerous expressions illustrating this—such as degere vitam, vita defungi; or in Italian, si scampa cosi; or in German, man muss suchen durchzukommen; er wird schon durch die Welt kommen, and so on. In old age it is indeed a consolation to think that the work of life is over and done with. The happiest lot is not to have experienced the keenest delights or the greatest pleasures, but to have brought life to a close without any very great pain, bodily or mental. To measure the happiness of a life by its delights or pleasures, is to apply a false standard. For pleasures are and remain something negative; that they produce happiness is a delusion, cherished by envy to its own punishment. Pain is felt to be something positive, and hence its absence is the true standard of happiness. And if, over and above freedom from pain, there is also an absence of boredom, the essential conditions of earthly happiness are attained; for all else is chimerical.

It follows from this that a man should never try to purchase pleasure at the cost of pain, or even at the risk of incurring it; to do so is to pay what is positive and real, for what is negative and illusory; while there is a net profit in sacrificing pleasure for the sake of avoiding pain. In either case it is a matter of indifference whether the pain follows the pleasure or precedes it. While it is a complete inversion of the natural order to try and turn this scene of misery into a garden of pleasure, to aim at joy and pleasure rather than at the greatest possible freedom from pain—and yet how many do it!—there is some wisdom in taking a gloomy view, in looking upon the world as a kind of Hell, and in confining one's efforts to securing a little room that shall not be exposed to the fire. The fool rushes after the pleasures of life and finds himself their dupe; the wise man avoids its evils; and even if, notwithstanding his precautions, he falls into misfortunes, that is the fault of fate, not of his own folly. As far as he is successful in his endeavors, he cannot be said to have lived a life of illusion; for the evils which he shuns are very real. Even if he goes too far out of his way to avoid evils, and makes an unnecessary sacrifice of pleasure, he is, in reality, not the worse off for that; for all pleasures are chimerical, and to mourn for having lost any of them is a frivolous, and even ridiculous proceeding.

The failure to recognize this truth—a failure promoted by optimistic ideas—is the source of much unhappiness. In moments free from pain, our restless wishes present, as it were in a mirror, the image of a happiness that has no counterpart in reality, seducing us to follow it; in doing so we bring pain upon ourselves, and that is something undeniably real. Afterwards, we come to look with regret upon that lost state of painlessness; it is a paradise which we have gambled away; it is no longer with us, and we long in vain to undo what has been done.

One might well fancy that these visions of wishes fulfilled were the work of some evil spirit, conjured up in order to entice us away from that painless state which forms our highest happiness.

A careless youth may think that the world is meant to be enjoyed, as though it were the abode of some real or positive happiness, which only those fail to attain who are not clever enough to overcome the difficulties that lie in the way. This false notion takes a stronger hold on him when he comes to read poetry and romance, and to be deceived by outward show—the hypocrisy that characterizes the world from beginning to end; on which I shall have something to say presently. The result is that his life is the more or less deliberate pursuit of positive happiness; and happiness he takes to be equivalent to a series of definite pleasures. In seeking for these pleasures he encounters danger—a fact which should not be forgotten. He hunts for game that does not exist; and so he ends by suffering some very real and positive misfortune—pain, distress, sickness, loss, care, poverty, shame, and all the thousand ills of life. Too late he discovers the trick that has been played upon him.

But if the rule I have mentioned is observed, and a plan of life is adopted which proceeds by avoiding pain—in other words, by taking measures of precaution against want, sickness, and distress in all its forms, the aim is a real one, and something may be achieved which will be great in proportion as the plan is not disturbed by striving after the chimera of positive happiness. This agrees with the opinion expressed by Goethe in the Elective Affinities, and there put into the mouth of Mittler—the man who is always trying to make other people happy: To desire to get rid of an evil is a definite object, but to desire a better fortune than one has is blind folly. The same truth is contained in that fine French proverb: le mieux est l'ennemi du bien—leave well alone. And, as I have remarked in my chief work,[1] this is the leading thought underlying the philosophical system of the Cynics. For what was it led the Cynics to repudiate pleasure in every form, if it was not the fact that pain is, in a greater or less degree, always bound up with pleasure? To go out of the way of pain seemed to them so much easier than to secure pleasure. Deeply impressed as they were by the negative nature of pleasure and the positive nature of pain, they consistently devoted all their efforts to the avoidance of pain. The first step to that end was, in their opinion, a complete and deliberate repudiation of pleasure, as something which served only to entrap the victim in order that he might be delivered over to pain.

[Footnote 1: Welt als Wille und Vorstellung, vol. ii., ch. 16.]

We are all born, as Schiller says, in Arcadia. In other words, we come into the world full of claims to happiness and pleasure, and we cherish the fond hope of making them good. But, as a rule, Fate soon teaches us, in a rough and ready way that we really possess nothing at all, but that everything in the world is at its command, in virtue of an unassailable right, not only to all we have or acquire, to wife or child, but even to our very limbs, our arms, legs, eyes and ears, nay, even to the nose in the middle of our face. And in any case, after some little time, we learn by experience that happiness and pleasure are a fata morgana, which, visible from afar, vanish as we approach; that, on the other hand, suffering and pain are a reality, which makes its presence felt without any intermediary, and for its effect, stands in no need of illusion or the play of false hope.

If the teaching of experience bears fruit in us, we soon give up the pursuit of pleasure and happiness, and think much more about making ourselves secure against the attacks of pain and suffering. We see that the best the world has to offer is an existence free from pain—a quiet, tolerable life; and we confine our claims to this, as to something we can more surely hope to achieve. For the safest way of not being very miserable is not to expect to be very happy. Merck, the friend of Goethe's youth, was conscious of this truth when he wrote: It is the wretched way people have of setting up a claim to happinessand, that to, in a measure corresponding with their desiresthat ruins everything in this world. A man will make progress if he can get rid of this claim,[1] and desire nothing but what he sees before him. Accordingly it is advisable to put very moderate limits upon our expectations of pleasure, possessions, rank, honor and so on; because it is just this striving and struggling to be happy, to dazzle the world, to lead a life full of pleasure, which entail great misfortune. It is prudent and wise, I say, to reduce one's claims, if only for the reason that it is extremely easy to be very unhappy; while to be very happy is not indeed difficult, but quite impossible. With justice sings the poet of life's wisdom:

Auream quisquis mediocritatem Diligit, tutus caret obsoleti Sordibus tecti, caret invidenda Sobrius aula. Savius ventis agitatur ingens Pinus: et celsae graviori casu Decidunt turres; feriuntque summos Fulgura monies.[2]

—the golden mean is best—to live free from the squalor of a mean abode, and yet not be a mark for envy. It is the tall pine which is cruelly shaken by the wind, the highest summits that are struck in the storm, and the lofty towers that fall so heavily.

[Footnote 1: Letters to and from Merck.]

[Footnote 2: Horace. Odes II. x.]

He who has taken to heart the teaching of my philosophy—who knows, therefore, that our whole existence is something which had better not have been, and that to disown and disclaim it is the highest wisdom—he will have no great expectations from anything or any condition in life: he will spend passion upon nothing in the world, nor lament over-much if he fails in any of his undertakings. He will feel the deep truth of what Plato[1] says: [Greek: oute ti ton anthropinon haxion on megalaes spondaes]—nothing in human affairs is worth any great anxiety; or, as the Persian poet has it,

Though from thy grasp all worldly things should flee, Grieve not for them, for they are nothing worth: And though a world in thy possession be, Joy not, for worthless are the things of earth. Since to that better world 'tis given to thee To pass, speed on, for this is nothing worth.[2]

[Footnote 1: Republic, x. 604.]

[Footnote 2: Translator's Note. From the Anvar-i Suhaili—The Lights of Canopus—being the Persian version of the Table of Bidpai. Translated by E.B. Eastwick, ch. iii. Story vi., p. 289.]

The chief obstacle to our arriving at these salutary views is that hypocrisy of the world to which I have already alluded—an hypocrisy which should be early revealed to the young. Most of the glories of the world are mere outward show, like the scenes on a stage: there is nothing real about them. Ships festooned and hung with pennants, firing of cannon, illuminations, beating of drums and blowing of trumpets, shouting and applauding—these are all the outward sign, the pretence and suggestion,—as it were the hieroglyphic,—of joy: but just there, joy is, as a rule, not to be found; it is the only guest who has declined to be present at the festival. Where this guest may really be found, he comes generally without invitation; he is not formerly announced, but slips in quietly by himself sans facon; often making his appearance under the most unimportant and trivial circumstances, and in the commonest company—anywhere, in short, but where the society is brilliant and distinguished. Joy is like the gold in the Australian mines—found only now and then, as it were, by the caprice of chance, and according to no rule or law; oftenest in very little grains, and very seldom in heaps. All that outward show which I have described, is only an attempt to make people believe that it is really joy which has come to the festival; and to produce this impression upon the spectators is, in fact, the whole object of it.

With mourning it is just the same. That long funeral procession, moving up so slowly; how melancholy it looks! what an endless row of carriages! But look into them—they are all empty; the coachmen of the whole town are the sole escort the dead man has to his grave. Eloquent picture of the friendship and esteem of the world! This is the falsehood, the hollowness, the hypocrisy of human affairs!

Take another example—a roomful of guests in full dress, being received with great ceremony. You could almost believe that this is a noble and distinguished company; but, as a matter of fact, it is compulsion, pain and boredom who are the real guests. For where many are invited, it is a rabble—even if they all wear stars. Really good society is everywhere of necessity very small. In brilliant festivals and noisy entertainments, there is always, at bottom, a sense of emptiness prevalent. A false tone is there: such gatherings are in strange contrast with the misery and barrenness of our existence. The contrast brings the true condition into greater relief. Still, these gatherings are effective from the outside; and that is just their purpose. Chamfort[1] makes the excellent remark that societyles cercles, les salons, ce qu'on appelle le monde—is like a miserable play, or a bad opera, without any interest in itself, but supported for a time by mechanical aid, costumes and scenery.

[Footnote 1: Translator's Note. Nicholas "Chamfort" (1741-94), a French miscellaneous writer, whose brilliant conversation, power of sarcasm, and epigrammic force, coupled with an extraordinary career, render him one of the most interesting and remarkable men of his time. Schopenhauer undoubtedly owed much to this writer, to whom he constantly refers.]

And so, too, with academies and chairs of philosophy. You have a kind of sign-board hung out to show the apparent abode of wisdom: but wisdom is another guest who declines the invitation; she is to be found elsewhere. The chiming of bells, ecclesiastical millinery, attitudes of devotion, insane antics—these are the pretence, the false show of piety. And so on. Everything in the world is like a hollow nut; there is little kernel anywhere, and when it does exist, it is still more rare to find it in the shell. You may look for it elsewhere, and find it, as a rule, only by chance.

SECTION 2. To estimate a man's condition in regard to happiness, it is necessary to ask, not what things please him, but what things trouble him; and the more trivial these things are in themselves, the happier the man will be. To be irritated by trifles, a man must be well off; for in misfortunes trifles are unfelt.

SECTION 3. Care should be taken not to build the happiness of life upon a broad foundation—not to require a great many things in order to be happy. For happiness on such a foundation is the most easily undermined; it offers many more opportunities for accidents; and accidents are always happening. The architecture of happiness follows a plan in this respect just the opposite of that adopted in every other case, where the broadest foundation offers the greatest security. Accordingly, to reduce your claims to the lowest possible degree, in comparison with your means,—of whatever kind these may be—is the surest way of avoiding extreme misfortune.

To make extensive preparations for life—no matter what form they may take—is one of the greatest and commonest of follies. Such preparations presuppose, in the first place, a long life, the full and complete term of years appointed to man—and how few reach it! and even if it be reached, it is still too short for all the plans that have been made; for to carry them out requites more time than was thought necessary at the beginning. And then how many mischances and obstacles stand in the way! how seldom the goal is ever reached in human affairs!

And lastly, even though the goal should be reached, the changes which Time works in us have been left out of the reckoning: we forget that the capacity whether for achievement or for enjoyment does not last a whole lifetime. So we often toil for things which are no longer suited to us when we attain them; and again, the years we spend in preparing for some work, unconsciously rob us of the power for carrying it out.

How often it happens that a man is unable to enjoy the wealth which he acquired at so much trouble and risk, and that the fruits of his labor are reserved for others; or that he is incapable of filling the position which he has won after so many years of toil and struggle. Fortune has come too late for him; or, contrarily, he has come too late for fortune,—when, for instance, he wants to achieve great things, say, in art or literature: the popular taste has changed, it may be; a new generation has grown up, which takes no interest in his work; others have gone a shorter way and got the start of him. These are the facts of life which Horace must have had in view, when he lamented the uselessness of all advice:—

quid eternis minorem Consiliis animum fatigas?[1]

[Footnote 1: Odes II. xi.]

The cause of this commonest of all follies is that optical illusion of the mind from which everyone suffers, making life, at its beginning, seem of long duration; and at its end, when one looks back over the course of it, how short a time it seems! There is some advantage in the illusion; but for it, no great work would ever be done.

Our life is like a journey on which, as we advance, the landscape takes a different view from that which it presented at first, and changes again, as we come nearer. This is just what happens—especially with our wishes. We often find something else, nay, something better than what we are looking for; and what we look for, we often find on a very different path from that on which we began a vain search. Instead of finding, as we expected, pleasure, happiness, joy, we get experience, insight, knowledge—a real and permanent blessing, instead of a fleeting and illusory one.

This is the thought that runs through Wilkelm Meister, like the bass in a piece of music. In this work of Goethe's, we have a novel of the intellectual kind, and, therefore, superior to all others, even to Sir Walter Scott's, which are, one and all, ethical; in other words, they treat of human nature only from the side of the will. So, too, in the Zauberfloete—that grotesque, but still significant, and even hieroglyphic—the same thought is symbolized, but in great, coarse lines, much in the way in which scenery is painted. Here the symbol would be complete if Tamino were in the end to be cured of his desire to possess Tainina, and received, in her stead, initiation into the mysteries of the Temple of Wisdom. It is quite right for Papageno, his necessary contrast, to succeed in getting his Papagena.

Men of any worth or value soon come to see that they are in the hands of Fate, and gratefully submit to be moulded by its teachings. They recognize that the fruit of life is experience, and not happiness; they become accustomed and content to exchange hope for insight; and, in the end, they can say, with Petrarch, that all they care for is to learn:—

Altro diletto che 'mparar, non provo.

It may even be that they to some extent still follow their old wishes and aims, trifling with them, as it were, for the sake of appearances; all the while really and seriously looking for nothing but instruction; a process which lends them an air of genius, a trait of something contemplative and sublime.

In their search for gold, the alchemists discovered other things—gunpowder, china, medicines, the laws of nature. There is a sense in which we are all alchemists.



The mason employed on the building of a house may be quite ignorant of its general design; or at any rate, he may not keep it constantly in mind. So it is with man: in working through the days and hours of his life, he takes little thought of its character as a whole.

If there is any merit or importance attaching to a man's career, if he lays himself out carefully for some special work, it is all the more necessary and advisable for him to turn his attention now and then to its plan, that is to say, the miniature sketch of its general outlines. Of course, to do that, he must have applied the maxim [Greek: Gnothi seauton]; he must have made some little progress in the art of understanding himself. He must know what is his real, chief, and foremost object in life,—what it is that he most wants in order to be happy; and then, after that, what occupies the second and third place in his thoughts; he must find out what, on the whole, his vocation really is—the part he has to play, his general relation to the world. If he maps out important work for himself on great lines, a glance at this miniature plan of his life will, more than anything else stimulate, rouse and ennoble him, urge him on to action and keep him from false paths.

Again, just as the traveler, on reaching a height, gets a connected view over the road he has taken, with its many turns and windings; so it is only when we have completed a period in our life, or approach the end of it altogether, that we recognize the true connection between all our actions,—what it is we have achieved, what work we have done. It is only then that we see the precise chain of cause and effect, and the exact value of all our efforts. For as long as we are actually engaged in the work of life, we always act in accordance with the nature of our character, under the influence of motive, and within the limits of our capacity,—in a word, from beginning to end, under a law of necessity; at every moment we do just what appears to us right and proper. It is only afterwards, when we come to look back at the whole course of our life and its general result, that we see the why and wherefore of it all.

When we are actually doing some great deed, or creating some immortal work, we are not conscious of it as such; we think only of satisfying present aims, of fulfilling the intentions we happen to have at the time, of doing the right thing at the moment. It is only when we come to view our life as a connected whole that our character and capacities show themselves in their true light; that we see how, in particular instances, some happy inspiration, as it were, led us to choose the only true path out of a thousand which might have brought us to ruin. It was our genius that guided us, a force felt in the affairs of the intellectual as in those of the world; and working by its defect just in the same way in regard to evil and disaster.

SECTION 5. Another important element in the wise conduct of life is to preserve a proper proportion between our thought for the present and our thought for the future; in order not to spoil the one by paying over-great attention to the other. Many live too long in the present—frivolous people, I mean; others, too much in the future, ever anxious and full of care. It is seldom that a man holds the right balance between the two extremes. Those who strive and hope and live only in the future, always looking ahead and impatiently anticipating what is coming, as something which will make them happy when they get it, are, in spite of their very clever airs, exactly like those donkeys one sees in Italy, whose pace may be hurried by fixing a stick on their heads with a wisp of hay at the end of it; this is always just in front of them, and they keep on trying to get it. Such people are in a constant state of illusion as to their whole existence; they go on living ad interim, until at last they die.

Instead, therefore, of always thinking about our plans and anxiously looking to the future, or of giving ourselves up to regret for the past, we should never forget that the present is the only reality, the only certainty; that the future almost always turns out contrary to our expectations; that the past, too, was very different from what we suppose it to have been. But the past and the future are, on the whole, of less consequence than we think. Distance, which makes objects look small to the outward eye, makes them look big to the eye of thought. The present alone is true and actual; it is the only time which possesses full reality, and our existence lies in it exclusively. Therefore we should always be glad of it, and give it the welcome it deserves, and enjoy every hour that is bearable by its freedom from pain and annoyance with a full consciousness of its value. We shall hardly be able to do this if we make a wry face over the failure of our hopes in the past or over our anxiety for the future. It is the height of folly to refuse the present hour of happiness, or wantonly to spoil it by vexation at by-gones or uneasiness about what is to come. There is a time, of course, for forethought, nay, even for repentance; but when it is over let us think of what is past as of something to which we have said farewell, of necessity subduing our hearts—

[Greek: alla ta men protuchthai easomen achnumenoi per tumhon eni staethessi philon damasntes hanankae],[1]

and of the future as of that which lies beyond our power, in the lap of the gods—

[Greek: all aetoi men tauta theon en gounasi keitai.][2]

[Footnote 1: Iliad, xix, 65.]

[Footnote 2: Ibid, xvii, 514]

But in regard to the present let us remember Seneca's advice, and live each day as if it were our whole life,—singulas dies singulas vitas puta: let us make it as agreeable as possible, it is the only real time we have.

Only those evils which are sure to come at a definite date have any right to disturb us; and how few there are which fulfill this description. For evils are of two kinds; either they are possible only, at most probable; or they are inevitable. Even in the case of evils which are sure to happen, the time at which they will happen is uncertain. A man who is always preparing for either class of evil will not have a moment of peace left him. So, if we are not to lose all comfort in life through the fear of evils, some of which are uncertain in themselves, and others, in the time at which they will occur, we should look upon the one kind as never likely to happen, and the other as not likely to happen very soon.

Now, the less our peace of mind is disturbed by fear, the more likely it is to be agitated by desire and expectation. This is the true meaning of that song of Goethe's which is such a favorite with everyone: Ich hab' mein' Sach' auf nichts gestellt. It is only after a man has got rid of all pretension, and taken refuge in mere unembellished existence, that he is able to attain that peace of mind which is the foundation of human happiness. Peace of mind! that is something essential to any enjoyment of the present moment; and unless its separate moments are enjoyed, there is an end of life's happiness as a whole. We should always collect that To-day comes only once, and never returns. We fancy that it will come again to-morrow; but To-morrow is another day, which, in its turn, comes once only. We are apt to forget that every day is an integral, and therefore irreplaceable portion of life, and to look upon life as though it were a collective idea or name which does not suffer if one of the individuals it covers is destroyed.

We should be more likely to appreciate and enjoy the present, if, in those good days when we are well and strong, we did not fail to reflect how, in sickness and sorrow, every past hour that was free from pain and privation seemed in our memory so infinitely to be envied—as it were, a lost paradise, or some one who was only then seen to have acted as a friend. But we live through our days of happiness without noticing them; it is only when evil comes upon us that we wish them back. A thousand gay and pleasant hours are wasted in ill-humor; we let them slip by unenjoyed, and sigh for them in vain when the sky is overcast. Those present moments that are bearable, be they never so trite and common,—passed by in indifference, or, it may be, impatiently pushed away,—those are the moments we should honor; never failing to remember that the ebbing tide is even how hurrying them into the past, where memory will store them transfigured and shining with an imperishable light,—in some after-time, and above all, when our days are evil, to raise the veil and present them as the object of our fondest regret.

SECTION 6. Limitations always make for happiness. We are happy in proportion as our range of vision, our sphere of work, our points of contact with the world, are restricted and circumscribed. We are more likely to feel worried and anxious if these limits are wide; for it means that our cares, desires and terrors are increased and intensified. That is why the blind are not so unhappy as we might be inclined to suppose; otherwise there would not be that gentle and almost serene expression of peace in their faces.

Another reason why limitation makes for happiness is that the second half of life proves even more dreary that the first. As the years wear on, the horizon of our aims and our points of contact with the world become more extended. In childhood our horizon is limited to the narrowest sphere about us; in youth there is already a very considerable widening of our view; in manhood it comprises the whole range of our activity, often stretching out over a very distant sphere,—the care, for instance, of a State or a nation; in old age it embraces posterity.

But even in the affairs of the intellect, limitation is necessary if we are to be happy. For the less the will is excited, the less we suffer. We have seen that suffering is something positive, and that happiness is only a negative condition. To limit the sphere of outward activity is to relieve the will of external stimulus: to limit the sphere of our intellectual efforts is to relieve the will of internal sources of excitement. This latter kind of limitation is attended by the disadvantage that it opens the door to boredom, which is a direct source of countless sufferings; for to banish boredom, a man will have recourse to any means that may be handy—dissipation, society, extravagance, gaming, and drinking, and the like, which in their turn bring mischief, ruin and misery in their train. Difficiles in otio quies—it is difficult to keep quiet if you have nothing to do. That limitation in the sphere of outward activity is conducive, nay, even necessary to human happiness, such as it is, may be seen in the fact that the only kind of poetry which depicts men in a happy state of life—Idyllic poetry, I mean,—always aims, as an intrinsic part of its treatment, at representing them in very simple and restricted circumstances. It is this feeling, too, which is at the bottom of the pleasure we take in what are called genre pictures.

Simplicity, therefore, as far as it can be attained, and even monotony, in our manner of life, if it does not mean that we are bored, will contribute to happiness; just because, under such circumstances, life, and consequently the burden which is the essential concomitant of life, will be least felt. Our existence will glide on peacefully like a stream which no waves or whirlpools disturb.

SECTION 7. Whether we are in a pleasant or a painful state depends, ultimately, upon the kind of matter that pervades and engrosses our consciousness. In this respect, purely intellectual occupation, for the mind that is capable of it, will, as a rule, do much more in the way of happiness than any form of practical life, with its constant alternations of success and failure, and all the shocks and torments it produces. But it must be confessed that for such occupation a pre-eminent amount of intellectual capacity is necessary. And in this connection it may be noted that, just as a life devoted to outward activity will distract and divert a man from study, and also deprive him of that quiet concentration of mind which is necessary for such work; so, on the other hand, a long course of thought will make him more or less unfit for the noisy pursuits of real life. It is advisable, therefore, to suspend mental work for a while, if circumstances happen which demand any degree of energy in affairs of a practical nature.

SECTION 8. To live a life that shall be entirely prudent and discreet, and to draw from experience all the instruction it contains, it is requisite to be constantly thinking back,—to make a kind of recapitulation of what we have done, of our impressions and sensations, to compare our former with our present judgments—what we set before us and struggle to achieve, with the actual result and satisfaction we have obtained. To do this is to get a repetition of the private lessons of experience,—lessons which are given to every one.

Experience of the world may be looked upon as a kind of text, to which reflection and knowledge form the commentary. Where there is great deal of reflection and intellectual knowledge, and very little experience, the result is like those books which have on each page two lines of text to forty lines of commentary. A great deal of experience with little reflection and scant knowledge, gives us books like those of the editio Bipontina[1] where there are no notes and much that is unintelligible.

[Footnote 1: Translator's Note. A series of Greek, Latin and French classics published at Zweibraecken in the Palatinate, from and after the year 1779. Cf. Butter, Ueber die Bipontiner und die editiones Bipontinae.]

The advice here given is on a par with a rule recommended by Pythagoras,—to review, every night before going to sleep, what we have done during the day. To live at random, in the hurly-burly of business or pleasure, without ever reflecting upon the past,—to go on, as it were, pulling cotton off the reel of life,—is to have no clear idea of what we are about; and a man who lives in this state will have chaos in his emotions and certain confusion in his thoughts; as is soon manifest by the abrupt and fragmentary character of his conversation, which becomes a kind of mincemeat. A man will be all the more exposed to this fate in proportion as he lives a restless life in the world, amid a crowd of various impressions and with a correspondingly small amount of activity on the part of his own mind.

And in this connection it will be in place to observe that, when events and circumstances which have influenced us pass away in the course of time, we are unable to bring back and renew the particular mood or state of feeling which they aroused in us: but we can remember what we were led to say and do in regard to them; and thus form, as it were, the result, expression and measure of those events. We should, therefore, be careful to preserve the memory of our thoughts at important points in our life; and herein lies the great advantage of keeping a journal.

SECTION 9. To be self-sufficient, to be all in all to oneself, to want for nothing, to be able to say omnia mea mecum porto—that is assuredly the chief qualification for happiness. Hence Aristotle's remark, [Greek: hae eudaimonia ton autarchon esti][1]—to be happy means to be self-sufficient—cannot be too often repeated. It is, at bottom, the same thought as is present in the very well-turned sentence from Chamfort:

Le bonheur n'est pas chose aisee: il est tres difficile de le trouver en nous, et impossible de le trouver ailleurs.

[Footnote 1: Eudem. Eth. VII. ii. 37.]

For while a man cannot reckon with certainty upon anyone but himself, the burdens and disadvantages, the dangers and annoyances, which arise from having to do with others, are not only countless but unavoidable.

There is no more mistaken path to happiness than worldliness, revelry, high life: for the whole object of it is to transform our miserable existence into a succession of joys, delights and pleasures,—a process which cannot fail to result in disappointment and delusion; on a par, in this respect, with its obligato accompaniment, the interchange of lies.[1]

[Footnote 1: As our body is concealed by the clothes we wear, so our mind is veiled in lies. The veil is always there, and it is only through it that we can sometimes guess at what a man really thinks; just as from his clothes we arrive at the general shape of his body.]

All society necessarily involves, as the first condition of its existence, mutual accommodation and restraint upon the part of its members. This means that the larger it is, the more insipid will be its tone. A man can be himself only so long as he is alone; and if he does not love solitude, he will not love freedom; for it is only when he is alone that he is really free. Constraint is always present in society, like a companion of whom there is no riddance; and in proportion to the greatness of a man's individuality, it will be hard for him to bear the sacrifices which all intercourse with others demands, Solitude will be welcomed or endured or avoided, according as a man's personal value is large or small,—the wretch feeling, when he is alone, the whole burden of his misery; the great intellect delighting in its greatness; and everyone, in short, being just what he is.

Further, if a man stands high in Nature's lists, it is natural and inevitable that he should feel solitary. It will be an advantage to him if his surroundings do not interfere with this feeling; for if he has to see a great deal of other people who are not of like character with himself, they will exercise a disturbing influence upon him, adverse to his peace of mind; they will rob him, in fact, of himself, and give him nothing to compensate for the loss.

But while Nature sets very wide differences between man and man in respect both of morality and of intellect, society disregards and effaces them; or, rather, it sets up artificial differences in their stead,—gradations of rank and position, which are very often diametrically opposed to those which Nature establishes. The result of this arrangement is to elevate those whom Nature has placed low, and to depress the few who stand high. These latter, then, usually withdraw from society, where, as soon as it is at all numerous, vulgarity reigns supreme.

What offends a great intellect in society is the equality of rights, leading to equality of pretensions, which everyone enjoys; while at the same time, inequality of capacity means a corresponding disparity of social power. So-called good society recognizes every kind of claim but that of intellect, which is a contraband article; and people are expected to exhibit an unlimited amount of patience towards every form of folly and stupidity, perversity and dullness; whilst personal merit has to beg pardon, as it were, for being present, or else conceal itself altogether. Intellectual superiority offends by its very existence, without any desire to do so.

The worst of what is called good society is not only that it offers us the companionship of people who are unable to win either our praise or our affection, but that it does not allow of our being that which we naturally are; it compels us, for the sake of harmony, to shrivel up, or even alter our shape altogether. Intellectual conversation, whether grave or humorous, is only fit for intellectual society; it is downright abhorrent to ordinary people, to please whom it is absolutely necessary to be commonplace and dull. This demands an act of severe self-denial; we have to forfeit three-fourths of ourselves in order to become like other people. No doubt their company may be set down against our loss in this respect; but the more a man is worth, the more he will find that what he gains does not cover what he loses, and that the balance is on the debit side of the account; for the people with whom he deals are generally bankrupt,—that is to say, there is nothing to be got from their society which can compensate either for its boredom, annoyance and disagreeableness, or for the self-denial which it renders necessary. Accordingly, most society is so constituted as to offer a good profit to anyone who will exchange it for solitude.

Nor is this all. By way of providing a substitute for real—I mean intellectual—superiority, which is seldom to be met with, and intolerable when it is found, society has capriciously adopted a false kind of superiority, conventional in its character, and resting upon arbitrary principles,—a tradition, as it were, handed down in the higher circles, and, like a password, subject to alteration; I refer to bon-ton fashion. Whenever this kind of superiority comes into collision with the real kind, its weakness is manifest. Moreover, the presence of good tone means the absence of good sense.

No man can be in perfect accord with any one but himself—not even with a friend or the partner of his life; differences of individuality and temperament are always bringing in some degree of discord, though it may be a very slight one. That genuine, profound peace of mind, that perfect tranquillity of soul, which, next to health, is the highest blessing the earth can give, is to be attained only in solitude, and, as a permanent mood, only in complete retirement; and then, if there is anything great and rich in the man's own self, his way of life is the happiest that may be found in this wretched world.

Let me speak plainly. However close the bond of friendship, love, marriage—a man, ultimately, looks to himself, to his own welfare alone; at most, to his child's too. The less necessity there is for you to come into contact with mankind in general, in the relations whether of business or of personal intimacy, the better off you are. Loneliness and solitude have their evils, it is true; but if you cannot feel them all at once, you can at least see where they lie; on the other hand, society is insidious in this respect; as in offering you what appears to be the pastime of pleasing social intercourse, it works great and often irreparable mischief. The young should early be trained to bear being left alone; for it is a source of happiness and peace of mind.

It follows from this that a man is best off if he be thrown upon his own resources and can be all in all to himself; and Cicero goes so far as to say that a man who is in this condition cannot fail to be very happy—nemo potest non beatissimus esse qui est totus aptus ex sese, quique in se uno ponit omnia.[1] The more a man has in himself, the less others can be to him. The feeling of self-sufficiency! it is that which restrains those whose personal value is in itself great riches, from such considerable sacrifices as are demanded by intercourse with the world, let alone, then, from actually practicing self-denial by going out of their way to seek it. Ordinary people are sociable and complaisant just from the very opposite feeling;—to bear others' company is easier for them than to bear their own. Moreover, respect is not paid in this world to that which has real merit; it is reserved for that which has none. So retirement is at once a proof and a result of being distinguished by the possession of meritorious qualities. It will therefore show real wisdom on the part of any one who is worth anything in himself, to limit his requirements as may be necessary, in order to preserve or extend his freedom, and,—since a man must come into some relations with his fellow-men—to admit them to his intimacy as little as possible.

[Footnote 1: Paradoxa Stoidorum: II.]

I have said that people are rendered sociable by their ability to endure solitude, that is to say, their own society. They become sick of themselves. It is this vacuity of soul which drives them to intercourse with others,—to travels in foreign countries. Their mind is wanting in elasticity; it has no movement of its own, and so they try to give it some,—by drink, for instance. How much drunkenness is due to this cause alone! They are always looking for some form of excitement, of the strongest kind they can bear—the excitement of being with people of like nature with themselves; and if they fail in this, their mind sinks by its own weight, and they fall into a grievous lethargy.[1] Such people, it may be said, possess only a small fraction of humanity in themselves; and it requires a great many of them put together to make up a fair amount of it,—to attain any degree of consciousness as men. A man, in the full sense of the word,—a man par excellence—does not represent a fraction, but a whole number: he is complete in himself.

[Footnote 1: It is a well-known fact, that we can more easily bear up under evils which fall upon a great many people besides ourselves. As boredom seems to be an evil of this kind, people band together to offer it a common resistance. The love of life is at bottom only the fear of death; and, in the same way, the social impulse does not rest directly upon the love of society, but upon the fear of solitude; it is not alone the charm of being in others' company that people seek, it is the dreary oppression of being alone—the monotony of their own consciousness—that they would avoid. They will do anything to escape it,—even tolerate bad companions, and put up with the feeling of constraint which all society involves, in this case a very burdensome one. But if aversion to such society conquers the aversion to being alone, they become accustomed to solitude and hardened to its immediate effects. They no longer find solitude to be such a very bad thing, and settle down comfortably to it without any hankering after society;—and this, partly because it is only indirectly that they need others' company, and partly because they have become accustomed to the benefits of being alone.]

Ordinary society is, in this respect, very like the kind of music to be obtained from an orchestra composed of Russian horns. Each horn has only one note; and the music is produced by each note coming in just at the right moment. In the monotonous sound of a single horn, you have a precise illustration of the effect of most people's minds. How often there seems to be only one thought there! and no room for any other. It is easy to see why people are so bored; and also why they are sociable, why they like to go about in crowds—why mankind is so gregarious. It is the monotony of his own nature that makes a man find solitude intolerable. Omnis stultitia laborat fastidio sui: folly is truly its own burden. Put a great many men together, and you may get some result—some music from your horns!

A man of intellect is like an artist who gives a concert without any help from anyone else, playing on a single instrument—a piano, say, which is a little orchestra in itself. Such a man is a little world in himself; and the effect produced by various instruments together, he produces single-handed, in the unity of his own consciousness. Like the piano, he has no place in a symphony: he is a soloist and performs by himself,—in solitude, it may be; or, if in company with other instruments, only as principal; or for setting the tone, as in singing. However, those who are fond of society from time to time may profit by this simile, and lay it down as a general rule that deficiency of quality in those we meet may be to some extent compensated by an increase in quantity. One man's company may be quite enough, if he is clever; but where you have only ordinary people to deal with, it is advisable to have a great many of them, so that some advantage may accrue by letting them all work together,—on the analogy of the horns; and may Heaven grant you patience for your task!

That mental vacuity and barrenness of soul to which I have alluded, is responsible for another misfortune. When men of the better class form a society for promoting some noble or ideal aim, the result almost always is that the innumerable mob of humanity comes crowding in too, as it always does everywhere, like vermin—their object being to try and get rid of boredom, or some other defect of their nature; and anything that will effect that, they seize upon at once, without the slightest discrimination. Some of them will slip into that society, or push themselves in, and then either soon destroy it altogether, or alter it so much that in the end it comes to have a purpose the exact opposite of that which it had at first.

This is not the only point of view from which the social impulse may be regarded. On cold days people manage to get some warmth by crowding together; and you can warm your mind in the same way—by bringing it into contact with others. But a man who has a great deal of intellectual warmth in himself will stand in no need of such resources. I have written a little fable illustrating this: it may be found elsewhere.[1] As a general rule, it may be said that a man's sociability stands very nearly in inverse ratio to his intellectual value: to say that "so and so" is very unsociable, is almost tantamount to saying that he is a man of great capacity.

[Footnote 1: Translator's Note. The passage to which Schopenhauer refers is Parerga: vol. ii. Sec. 413 (4th edition). The fable is of certain porcupines, who huddled together for warmth on a cold day; but as they began to prick one another with their quills, they were obliged to disperse. However the cold drove them together again, when just the same thing happened. At last, after many turns of huddling and dispersing, they discovered that they would be best off by remaining at a little distance from one another. In the same way, the need of society drives the human porcupines together—only to be mutually repelled by the many prickly and disagreeable qualities of their nature. The moderate distance which they at last discover to be the only tolerable condition of intercourse, is the code of politeness and fine manners; and those who transgress it are roughly told—in the English phrase—to keep their distance. By this arrangement the mutual need of warmth is only very moderately satisfied,—but then people do not get pricked. A man who has some heat in himself prefers to remain outside, where he will neither prick other people nor get pricked himself.]

Solitude is doubly advantageous to such a man. Firstly, it allows him to be with himself, and, secondly, it prevents him being with others—an advantage of great moment; for how much constraint, annoyance, and even danger there is in all intercourse with the world. Tout notre mal, says La Bruyere, vient de ne pouvoir etre seul. It is really a very risky, nay, a fatal thing, to be sociable; because it means contact with natures, the great majority of which are bad morally, and dull or perverse, intellectually. To be unsociable is not to care about such people; and to have enough in oneself to dispense with the necessity of their company is a great piece of good fortune; because almost all our sufferings spring from having to do with other people; and that destroys the peace of mind, which, as I have said, comes next after health in the elements of happiness. Peace of mind is impossible without a considerable amount of solitude. The Cynics renounced all private property in order to attain the bliss of having nothing to trouble them; and to renounce society with the same object is the wisest thing a man can do. Bernardin de Saint Pierre has the very excellent and pertinent remark that to be sparing in regard to food is a means of health; in regard to society, a means of tranquillity—la diete des ailmens nous rend la sante du corps, et celle des hommes la tranquillite de l'ame. To be soon on friendly, or even affectionate, terms with solitude is like winning a gold mine; but this is not something which everybody can do. The prime reason for social intercourse is mutual need; and as soon as that is satisfied, boredom drives people together once more. If it were not for these two reasons, a man would probably elect to remain alone; if only because solitude is the sole condition of life which gives full play to that feeling of exclusive importance which every man has in his own eyes,—as if he were the only person in the world! a feeling which, in the throng and press of real life, soon shrivels up to nothing, getting, at every step, a painful dementi. From this point of view it may be said that solitude is the original and natural state of man, where, like another Adam, he is as happy as his nature will allow.

But still, had Adam no father or mother? There is another sense in which solitude is not the natural state; for, at his entrance into the world, a man finds himself with parents, brothers, sisters, that is to say, in society, and not alone. Accordingly it cannot be said that the love of solitude is an original characteristic of human nature; it is rather the result of experience and reflection, and these in their turn depend upon the development of intellectual power, and increase with the years.

Speaking generally, sociability stands in inverse ratio with age. A little child raises a piteous cry of fright if it is left alone for only a few minutes; and later on, to be shut up by itself is a great punishment. Young people soon get on very friendly terms with one another; it is only the few among them of any nobility of mind who are glad now and then to be alone;—but to spend the whole day thus would be disagreeable. A grown-up man can easily do it; it is little trouble to him to be much alone, and it becomes less and less trouble as he advances in years. An old man who has outlived all his friends, and is either indifferent or dead to the pleasures of life, is in his proper element in solitude; and in individual cases the special tendency to retirement and seclusion will always be in direct proportion to intellectual capacity.

For this tendency is not, as I have said, a purely natural one; it does not come into existence as a direct need of human nature; it is rather the effect of the experience we go through, the product of reflection upon what our needs really are; proceeding, more especially, from the insight we attain into the wretched stuff of which most people are made, whether you look at their morals or their intellects. The worst of it all is that, in the individual, moral and intellectual shortcomings are closely connected and play into each other's hands, so that all manner of disagreeable results are obtained, which make intercourse with most people not only unpleasant but intolerable. Hence, though the world contains many things which are thoroughly bad, the worst thing in it is society. Even Voltaire, that sociable Frenchman, was obliged to admit that there are everywhere crowds of people not worth talking to: la terre est couverte de gens qui ne meritent pas qu'on leur parle. And Petrarch gives a similar reason for wishing to be alone—that tender spirit! so strong and constant in his love of seclusion. The streams, the plains and woods know well, he says, how he has tried to escape the perverse and stupid people who have missed the way to heaven:—

Cercato ho sempre solitaria vita (Le rive il sanno, e le campagne e i boschi) Per fuggir quest' ingegni storti e loschi Che la strada del ciel' hanno smarrita.

He pursues the same strain in that delightful book of his, DeVita Solitaria, which seems to have given Zimmerman the idea of his celebrated work on Solitude. It is the secondary and indirect character of the love of seclusion to which Chamfort alludes in the following passage, couched in his sarcastic vein: On dit quelquefois d'un homme qui vit seul, il n'aime pas la societe. C'est souvent comme si on disait d'un homme qu'il n'aime pas la promenade, sous le pretexte qu'il ne se promene pas volontiers le soir dans le foret de Bondy.

You will find a similar sentiment expressed by the Persian poet Sadi, in his Garden of Roses. Since that time, he says, we have taken leave of society, preferring the path of seclusion; for there is safety in solitude. Angelus Silesius,[1] a very gentle and Christian writer, confesses to the same feeling, in his own mythical language. Herod, he says, is the common enemy; and when, as with Joseph, God warns us of danger, we fly from the world to solitude, from Bethlehem to Egypt; or else suffering and death await us!—

Herodes ist ein Feind; der Joseph der Verstand, Dem machte Gott die Gefahr im Traum (in Geist) bekannt; Die Welt ist Bethlehem, Aegypten Einsamkeit, Fleuch, meine Seele! fleuch, sonst stirbest du vor Leid.

[Footnote 1: Translator's Note. Angelus Silesius, pseudonym for Johannes Scheffler, a physician and mystic poet of the seventeenth century (1624-77).]

Giordano Bruno also declares himself a friend of seclusion. Tanti uomini, he says, che in terra hanno voluto gustare vita celeste, dissero con una voce, "ecce elongavi fugiens et mansi in solitudine"—those who in this world have desired a foretaste of the divine life, have always proclaimed with one voice:

Lo! then would I wander far off; I would lodge in the wilderness.[1]

[Footnote 1: Psalms, lv. 7.]

And in the work from which I have already quoted, Sadi says of himself: In disgust with my friends at Damascus, I withdrew into the desert about Jerusalem, to seek the society of the beasts of the field. In short, the same thing has been said by all whom Prometheus has formed out of better clay. What pleasure could they find in the company of people with whom their only common ground is just what is lowest and least noble in their own nature—the part of them that is commonplace, trivial and vulgar? What do they want with people who cannot rise to a higher level, and for whom nothing remains but to drag others down to theirs? for this is what they aim at. It is an aristocratic feeling that is at the bottom of this propensity to seclusion and solitude.

Rascals are always sociable—more's the pity! and the chief sign that a man has any nobility in his character is the little pleasure he takes in others' company. He prefers solitude more and more, and, in course of time, comes to see that, with few exceptions, the world offers no choice beyond solitude on one side and vulgarity on the other. This may sound a hard thing to say; but even Angelus Silesius, with all his Christian feelings of gentleness and love, was obliged to admit the truth of it. However painful solitude may be, he says, be careful not to be vulgar; for then you may find a desert everywhere:—

Die Einsamkeit ist noth: doch sei nur nicht gemein, So kannst du ueberall in einer Wueste sein.

It is natural for great minds—the true teachers of humanity—to care little about the constant company of others; just as little as the schoolmaster cares for joining in the gambols of the noisy crowd of boys which surround him. The mission of these great minds is to guide mankind over the sea of error to the haven of truth—to draw it forth from the dark abysses of a barbarous vulgarity up into the light of culture and refinement. Men of great intellect live in the world without really belonging to it; and so, from their earliest years, they feel that there is a perceptible difference between them and other people. But it is only gradually, with the lapse of years, that they come to a clear understanding of their position. Their intellectual isolation is then reinforced by actual seclusion in their manner of life; they let no one approach who is not in some degree emancipated from the prevailing vulgarity.

From what has been said it is obvious that the love of solitude is not a direct, original impulse in human nature, but rather something secondary and of gradual growth. It is the more distinguishing feature of nobler minds, developed not without some conquest of natural desires, and now and then in actual opposition to the promptings of Mephistopheles—bidding you exchange a morose and soul-destroying solitude for life amongst men, for society; even the worst, he says, will give a sense of human fellowship:—

Hoer' auf mit deinem Gram zu spielen, Der, wie ein Geier, dir am Leben frisst: Die schlechteste Gesellschaft laesst dich fuehlen Dass du ein Mensch mit Menschen bist.[1]

[Footnote 1: Goethe's Faust, Part I., 1281-5.]

To be alone is the fate of all great minds—a fate deplored at times, but still always chosen as the less grievous of two evils. As the years increase, it always becomes easier to say, Dare to be wise—sapere aude. And after sixty, the inclination to be alone grows into a kind of real, natural instinct; for at that age everything combines in favor of it. The strongest impulse—the love of woman's society—has little or no effect; it is the sexless condition of old age which lays the foundation of a certain self-sufficiency, and that gradually absorbs all desire for others' company. A thousand illusions and follies are overcome; the active years of life are in most cases gone; a man has no more expectations or plans or intentions. The generation to which he belonged has passed away, and a new race has sprung up which looks upon him as essentially outside its sphere of activity. And then the years pass more quickly as we become older, and we want to devote our remaining time to the intellectual rather than to the practical side of life. For, provided that the mind retains its faculties, the amount of knowledge and experience we have acquired, together with the facility we have gained in the use of our powers, makes it then more than ever easy and interesting to us to pursue the study of any subject. A thousand things become clear which were formerly enveloped in obscurity, and results are obtained which give a feeling of difficulties overcome. From long experience of men, we cease to expect much from them; we find that, on the whole, people do not gain by a nearer acquaintance; and that—apart from a few rare and fortunate exceptions—we have come across none but defective specimens of human nature which it is advisable to leave in peace. We are no more subject to the ordinary illusions of life; and as, in individual instances, we soon see what a man is made of, we seldom feel any inclination to come into closer relations with him. Finally, isolation—our own society—has become a habit, as it were a second nature to us, more especially if we have been on friendly terms with it from our youth up. The love of solitude which was formerly indulged only at the expense of our desire for society, has now come to be the simple quality of our natural disposition—the element proper to our life, as water to a fish. This is why anyone who possesses a unique individuality—unlike others and therefore necessarily isolated—feels that, as he becomes older, his position is no longer so burdensome as when he was young.

For, as a matter of fact, this very genuine privilege of old age is one which can be enjoyed only if a man is possessed of a certain amount of intellect; it will be appreciated most of all where there is real mental power; but in some degree by every one. It is only people of very barren and vulgar nature who will be just as sociable in their old age as they were in their youth. But then they become troublesome to a society to which they are no longer suited, and, at most, manage to be tolerated; whereas, they were formerly in great request.

There is another aspect of this inverse proportion between age and sociability—the way in which it conduces to education. The younger that people are, the more in every respect they have to learn; and it is just in youth that Nature provides a system of mutual education, so that mere intercourse with others, at that time of life, carries instruction with it. Human society, from this point of view, resembles a huge academy of learning, on the Bell and Lancaster system, opposed to the system of education by means of books and schools, as something artificial and contrary to the institutions of Nature. It is therefore a very suitable arrangement that, in his young days, a man should be a very diligent student at the place of learning provided by Nature herself.

But there is nothing in life which has not some drawback—nihil est ab omni parte beatum, as Horace says; or, in the words of an Indian proverb, no lotus without a stalk. Seclusion, which has so many advantages, has also its little annoyances and drawbacks, which are small, however, in comparison with those of society; hence anyone who is worth much in himself will get on better without other people than with them. But amongst the disadvantages of seclusion there is one which is not so easy to see as the rest. It is this: when people remain indoors all day, they become physically very sensitive to atmospheric changes, so that every little draught is enough to make them ill; so with our temper; a long course of seclusion makes it so sensitive that the most trivial incidents, words, or even looks, are sufficient to disturb or to vex and offend us—little things which are unnoticed by those who live in the turmoil of life.

When you find human society disagreeable and feel yourself justified in flying to solitude, you can be so constituted as to be unable to bear the depression of it for any length of time, which will probably be the case if you are young. Let me advise you, then, to form the habit of taking some of your solitude with you into society, to learn to be to some extent alone even though you are in company; not to say at once what you think, and, on the other hand, not to attach too precise a meaning to what others say; rather, not to expect much of them, either morally or intellectually, and to strengthen yourself in the feeling of indifference to their opinion, which is the surest way of always practicing a praiseworthy toleration. If you do that, you will not live so much with other people, though you may appear to move amongst them: your relation to them will be of a purely objective character. This precaution will keep you from too close contact with society, and therefore secure you against being contaminated or even outraged by it.[1] Society is in this respect like a fire—the wise man warming himself at a proper distance from it; not coming too close, like the fool, who, on getting scorched, runs away and shivers in solitude, loud in his complaint that the fire burns.

[Footnote 1: This restricted, or, as it were, entrenched kind of sociability has been dramatically illustrated in a play—well worth reading—of Moratin's, entitled El Cafe o sea la Comedia Nuova (The Cafe or the New Comedy), chiefly by one of the characters, Don Pedro and especially in the second and third scenes of the first act.]

SECTION 10. Envy is natural to man; and still, it is at once a vice and a source of misery.[1] We should treat it as the enemy of our happiness, and stifle it like an evil thought. This is the advice given by Seneca; as he well puts it, we shall be pleased with what we have, if we avoid the self-torture of comparing our own lot with some other and happier one—nostra nos sine comparatione delectent; nunquam erit felix quem torquebit felicior.[2] And again, quum adspexeris quot te antecedent, cogita quot sequantur[3]—if a great many people appear to be better off than yourself, think how many there are in a worse position. It is a fact that if real calamity comes upon us, the most effective consolation—though it springs from the same source as envy—is just the thought of greater misfortunes than ours; and the next best is the society of those who are in the same luck as we—the partners of our sorrows.

[Footnote 1: Envy shows how unhappy people are; and their constant attention to what others do and leave undone, how much they are bored.]

[Footnote 2: De Ira: iii., 30.]

[Footnote 3: Epist. xv.]

So much for the envy which we may feel towards others. As regards the envy which we may excite in them, it should always be remembered that no form of hatred is so implacable as the hatred that comes from envy; and therefore we should always carefully refrain from doing anything to rouse it; nay, as with many another form of vice, it is better altogether to renounce any pleasure there may be in it, because of the serious nature of its consequences.

Aristocracies are of three kinds: (1) of birth and rank; (2) of wealth; and (3) of intellect. The last is really the most distinguished of the three, and its claim to occupy the first position comes to be recognized, if it is only allowed time to work. So eminent a king as Frederick the Great admitted it—les ames privilegiees rangent a l'egal des souverains, as he said to his chamberlain, when the latter expressed his surprise that Voltaire should have a seat at the table reserved for kings and princes, whilst ministers and generals were relegated to the chamberlain's.

Every one of these aristocracies is surrounded by a host of envious persons. If you belong to one of them, they will be secretly embittered against you; and unless they are restrained by fear, they will always be anxious to let you understand that you are no better than they. It is by their anxiety to let you know this, that they betray how greatly they are conscious that the opposite is the truth.

The line of conduct to be pursued if you are exposed to envy, is to keep the envious persons at a distance, and, as far as possible, avoid all contact with them, so that there may be a wide gulf fixed between you and them; if this cannot be done, to bear their attacks with the greatest composure. In the latter case, the very thing that provokes the attack will also neutralize it. This is what appears to be generally done.

The members of one of these aristocracies usually get on very well with those of another, and there is no call for envy between them, because their several privileges effect an equipoise.

SECTION 11. Give mature and repeated consideration to any plan before you proceed to carry it out; and even after you have thoroughly turned it over in your mind, make some concession to the incompetency of human judgment; for it may always happen that circumstances which cannot be investigated or foreseen, will come in and upset the whole of your calculation. This is a reflection that will always influence the negative side of the balance—a kind of warning to refrain from unnecessary action in matters of importance—quieta non movere. But having once made up your mind and begun your work, you must let it run its course and abide the result—not worry yourself by fresh reflections on what is already accomplished, or by a renewal of your scruples on the score of possible danger: free your mind from the subject altogether, and refuse to go into it again, secure in the thought that you gave it mature attention at the proper time. This is the same advice as is given by an Italian proverb—legala bene e poi lascia la andare—which Goethe has translated thus: See well to your girths, and then ride on boldly.[1]

[Footnote 1: It may be observed, in passing, that a great many of the maxims which Goethe puts under the head of Proverbial, are translations from the Italian.]

And if, notwithstanding that, you fail, it is because human affairs are the sport of chance and error. Socrates, the wisest of men, needed the warning voice of his good genius, or [Greek: daimonion], to enable him to do what was right in regard to his own personal affairs, or at any rate, to avoid mistakes; which argues that the human intellect is incompetent for the purpose. There is a saying—which is reported to have originated with one of the Popes—that when misfortune happens to us, the blame of it, at least in some degree, attaches to ourselves. If this is not true absolutely and in every instance, it is certainly true in the great majority of cases. It even looks as if this truth had a great deal to do with the effort people make as far as possible to conceal their misfortunes, and to put the best face they can upon them, for fear lest their misfortunes may show how much they are to blame.


In the case of a misfortune which has already happened and therefore cannot be altered, you should not allow yourself to think that it might have been otherwise; still less, that it might have been avoided by such and such means; for reflections of this kind will only add to your distress and make it intolerable, so that you will become a tormentor to yourself—[Greek: heautontimoroumeaeos]. It is better to follow the example of King David; who, as long as his son lay on the bed of sickness, assailed Jehovah with unceasing supplications and entreaties for his recovery; but when he was dead, snapped his fingers and thought no more of it. If you are not light-hearted enough for that, you can take refuge in fatalism, and have the great truth revealed to you that everything which happens is the result of necessity, and therefore inevitable.

However good this advice may be, it is one-sided and partial. In relieving and quieting us for the moment, it is no doubt effective enough; but when our misfortunes have resulted—as is usually the case—from our own carelessness or folly, or, at any rate, partly by our own fault, it is a good thing to consider how they might have been avoided, and to consider it often in spite of its being a tender subject—a salutary form of self-discipline, which will make us wiser and better men for the future. If we have made obvious mistakes, we should not try, as we generally do, to gloss them over, or to find something to excuse or extenuate them; we should admit to ourselves that we have committed faults, and open our eyes wide to all their enormity, in order that we may firmly resolve to avoid them in time to come. To be sure, that means a great deal of self-inflicted pain, in the shape of discontent, but it should be remembered that to spare the rod is to spoil the child—[Greek: ho mae dareis anthropos ou paideuetai].[1]

[Footnote 1: Menander. Monost: 422.]

SECTION 13. In all matters affecting our weal or woe, we should be careful not to let our imagination run away with us, and build no castles in the air. In the first place, they are expensive to build, because we have to pull them down again immediately, and that is a source of grief. We should be still more on our guard against distressing our hearts by depicting possible misfortunes. If these were misfortunes of a purely imaginary kind, or very remote and unlikely, we should at once see, on awaking from our dream, that the whole thing was mere illusion; we should rejoice all the more in a reality better than our dreams, or at most, be warned against misfortunes which, though very remote, were still possible. These, however, are not the sort of playthings in which imagination delights; it is only in idle hours that we build castles in the air, and they are always of a pleasing description. The matter which goes to form gloomy dreams are mischances which to some extent really threaten us, though it be from some distance; imagination makes us look larger and nearer and more terrible than they are in reality. This is a kind of dream which cannot be so readily shaken off on awaking as a pleasant one; for a pleasant dream is soon dispelled by reality, leaving, at most, a feeble hope lying in the lap of possibility. Once we have abandoned ourselves to a fit of the blues, visions are conjured up which do not so easily vanish again; for it is always just possible that the visions may be realized. But we are not always able to estimate the exact degree of possibility: possibility may easily pass into probability; and thus we deliver ourselves up to torture. Therefore we should be careful not to be over-anxious on any matter affecting our weal or our woe, not to carry our anxiety to unreasonable or injudicious limits; but coolly and dispassionately to deliberate upon the matter, as though it were an abstract question which did not touch us in particular. We should give no play to imagination here; for imagination is not judgment—it only conjures up visions, inducing an unprofitable and often very painful mood.

The rule on which I am here insisting should be most carefully observed towards evening. For as darkness makes us timid and apt to see terrifying shapes everywhere, there is something similar in the effect of indistinct thought; and uncertainty always brings with it a sense of danger. Hence, towards evening, when our powers of thought and judgment are relaxed,—at the hour, as it were, of subjective darkness,—the intellect becomes tired, easily confused, and unable to get at the bottom of things; and if, in that state, we meditate on matters of personal interest to ourselves, they soon assume a dangerous and terrifying aspect. This is mostly the case at night, when we are in bed; for then the mind is fully relaxed, and the power of judgment quite unequal to its duties; but imagination is still awake. Night gives a black look to everything, whatever it may be. This is why our thoughts, just before we go to sleep, or as we lie awake through the hours of the night, are usually such confusions and perversions of facts as dreams themselves; and when our thoughts at that time are concentrated upon our own concerns, they are generally as black and monstrous as possible. In the morning all such nightmares vanish like dreams: as the Spanish proverb has it, noche tinta, bianco el dia—the night is colored, the day is white. But even towards nightfall, as soon as the candles are lit, the mind, like the eye, no longer sees things so clearly as by day: it is a time unsuited to serious meditation, especially on unpleasant subjects. The morning is the proper time for that—as indeed for all efforts without exception, whether mental or bodily. For the morning is the youth of the day, when everything is bright, fresh, and easy of attainment; we feel strong then, and all our faculties are completely at our disposal. Do not shorten the morning by getting up late, or waste it in unworthy occupations or in talk; look upon it as the quintessence of life, as to a certain extent sacred. Evening is like old age: we are languid, talkative, silly. Each day is a little life: every waking and rising a little birth, every fresh morning a little youth, every going to rest and sleep a little death.

But condition of health, sleep, nourishment, temperature, weather, surroundings, and much else that is purely external, have, in general, an important influence upon our mood and therefore upon our thoughts. Hence both our view of any matter and our capacity for any work are very much subject to time and place. So it is best to profit by a good mood—for how seldom it comes!—

Nehmt die gute Stimmung wahr, Denn sie kommt so selten.[1]

[Footnote 1: Goethe.]

We are not always able to form new ideas about; our surroundings, or to command original thoughts: they come if they will, and when they will. And so, too, we cannot always succeed in completely considering some personal matter at the precise time at which we have determined beforehand to consider it, and just when we set ourselves to do so. For the peculiar train of thought which is favorable to it may suddenly become active without any special call being made upon it, and we may then follow it up with keen interest. In this way reflection, too, chooses its own time.

This reining-in of the imagination which I am recommending, will also forbid us to summon up the memory of the past misfortune, to paint a dark picture of the injustice or harm that has been done us, the losses we have sustained, the insults, slights and annoyances to which we have been exposed: for to do that is to rouse into fresh life all those hateful passions long laid asleep—the anger and resentment which disturb and pollute our nature. In an excellent parable, Proclus, the Neoplatonist, points out how in every town the mob dwells side by side with those who are rich and distinguished: so, too, in every man, be he never so noble and dignified, there is, in the depth of his nature, a mob of low and vulgar desires which constitute him an animal. It will not do to let this mob revolt or even so much as peep forth from its hiding-place; it is hideous of mien, and its rebel leaders are those flights of imagination which I have been describing. The smallest annoyance, whether it comes from our fellow-men or from the things around us, may swell up into a monster of dreadful aspect, putting us at our wits' end—and all because we go on brooding over our troubles and painting them in the most glaring colors and on the largest scale. It is much better to take a very calm and prosaic view of what is disagreeable; for that is the easiest way of bearing it.

If you hold small objects close to your eyes, you limit your field of vision and shut out the world. And, in the same way, the people or the things which stand nearest, even though they are of the very smallest consequence, are apt to claim an amount of attention much beyond their due, occupying us disagreeably, and leaving no room for serious thoughts and affairs of importance. We ought to work against this tendency.

SECTION 14. The sight of things which do not belong to us is very apt to raise the thought: Ah, if that were only mine! making us sensible of our privation. Instead of that we should do better by more frequently putting to ourselves the opposite case: Ah, if that were not mine. What I mean is that we should sometimes try to look upon our possessions in the light in which they would appear if we had lost them; whatever they may be, property, health, friends, a wife or child or someone else we love, our horse or our dog—it is usually only when we have lost them that we begin to find out their value. But if we come to look at things in the way I recommend, we shall be doubly the gainers; we shall at once get more pleasure out of them than we did before, and we shall do everything in our power to prevent the loss of them; for instance, by not risking our property, or angering our friends, or exposing our wives to temptation, or being careless about our children's health, and so on.

We often try to banish the gloom and despondency of the present by speculating upon our chances of success in the future; a process which leads us to invent a great many chimerical hopes. Every one of them contains the germ of illusion, and disappointment is inevitable when our hopes are shattered by the hard facts of life.

It is less hurtful to take the chances of misfortune as a theme for speculation; because, in doing so, we provide ourselves at once with measures of precaution against it, and a pleasant surprise when it fails to make its appearance. Is it not a fact that we always feel a marked improvement in our spirits when we begin to get over a period of anxiety? I may go further and say that there is some use in occasionally looking upon terrible misfortunes—such as might happen to us—as though they had actually happened, for then the trivial reverses which subsequently come in reality, are much easier to bear. It is a source of consolation to look back upon those great misfortunes which never happened. But in following out this rule, care must be taken not to neglect what I have said in the preceding section.

SECTION 15. The things which engage our attention—whether they are matters of business or ordinary events—are of such diverse kinds, that, if taken quite separately and in no fixed order or relation, they present a medley of the most glaring contrasts, with nothing in common, except that they one and all affect us in particular. There must be a corresponding abruptness in the thoughts and anxieties which these various matters arouse in us, if our thoughts are to be in keeping with their various subjects. Therefore, in setting about anything, the first step is to withdraw our attention from everything else: this will enable us to attend to each matter at its own time, and to enjoy or put up with it, quite apart from any thought of our remaining interests. Our thoughts must be arranged, as it were, in little drawers, so that we may open one without disturbing any of the others.

In this way we can keep the heavy burden of anxiety from weighing upon us so much as to spoil the little pleasures of the present, or from robbing us of our rest; otherwise the consideration of one matter will interfere with every other, and attention to some important business may lead us to neglect many affairs which happen to be of less moment. It is most important for everyone who is capable of higher and nobler thoughts to keep their mind from being so completely engrossed with private affairs and vulgar troubles as to let them take up all his attention and crowd out worthier matter; for that is, in a very real sense, to lose sight of the true end of life—propter vitam vivendi perdere causas.

Of course for this—as for so much else—self-control is necessary; without it, we cannot manage ourselves in the way I have described. And self-control may not appear so very difficult, if we consider that every man has to submit to a great deal of very severe control on the part of his surroundings, and that without it no form of existence is possible. Further, a little self-control at the right moment may prevent much subsequent compulsion at the hands of others; just as a very small section of a circle close to the centre may correspond to a part near the circumference a hundred times as large. Nothing will protect us from external compulsion so much as the control of ourselves; and, as Seneca says, to submit yourself to reason is the way to make everything else submit to you—si tibi vis omnia subjicere, te subjice rationi. Self-control, too, is something which we have in our own power; and if the worst comes to the worst, and it touches us in a very sensitive part, we can always relax its severity. But other people will pay no regard to our feelings, if they have to use compulsion, and we shall be treated without pity or mercy. Therefore it will be prudent to anticipate compulsion by self-control.

SECTION 16. We must set limits to our wishes, curb our desires, moderate our anger, always remembering that an individual can attain only an infinitesimal share in anything that is worth having; and that, on the other hand, everyone must incur many of the ills of life; in a word, we must bear and forbear—abstinere et sustinere; and if we fail to observe this rule, no position of wealth or power will prevent us from feeling wretched. This is what Horace means when he recommends us to study carefully and inquire diligently what will best promote a tranquil life—not to be always agitated by fruitless desires and fears and hopes for things, which, after all, are not worth very much:—

Inter cuncta leges et percontabere doctos Qua ratione queas traducere leniter aevum; Ne te semper inops agitet vexetque cupido, Ne pavor, et rerum mediocriter utilium spes.[1]

[Footnote 1: Epist. I. xviii. 97.]

SECTION 17. Life consists in movement, says Aristotle; and he is obviously right. We exist, physically, because our organism is the seat of constant motion; and if we are to exist intellectually, it can only be by means of continual occupation—no matter with what so long as it is some form of practical or mental activity. You may see that this is so by the way in which people who have no work or nothing to think about, immediately begin to beat the devil's tattoo with their knuckles or a stick or anything that comes handy. The truth is, that our nature is essentially restless in its character: we very soon get tired of having nothing to do; it is intolerable boredom. This impulse to activity should be regulated, and some sort of method introduced into it, which of itself will enhance the satisfaction we obtain. Activity!—doing something, if possible creating something, at any rate learning something—how fortunate it is that men cannot exist without that! A man wants to use his strength, to see, if he can, what effect it will produce; and he will get the most complete satisfaction of this desire if he can make or construct something—be it a book or a basket. There is a direct pleasure in seeing work grow under one's hands day by day, until at last it is finished. This is the pleasure attaching to a work of art or a manuscript, or even mere manual labor; and, of course, the higher the work, the greater pleasure it will give.

From this point of view, those are happiest of all who are conscious of the power to produce great works animated by some significant purpose: it gives a higher kind of interest—a sort of rare flavor—to the whole of their life, which, by its absence from the life of the ordinary man, makes it, in comparison, something very insipid. For richly endowed natures, life and the world have a special interest beyond the mere everyday personal interest which so many others share; and something higher than that—a formal interest. It is from life and the world that they get the material for their works; and as soon as they are freed from the pressure of personal needs, it is to the diligent collection of material that they devote their whole existence. So with their intellect: it is to some extent of a two-fold character, and devoted partly to the ordinary affairs of every day—those matters of will which are common to them and the rest of mankind, and partly to their peculiar work—the pure and objective contemplation of existence. And while, on the stage of the world, most men play their little part and then pass away, the genius lives a double life, at once an actor and a spectator.

Let everyone, then, do something, according to the measure of his capacities. To have no regular work, no set sphere of activity—what a miserable thing it is! How often long travels undertaken for pleasure make a man downright unhappy; because the absence of anything that can be called occupation forces him, as it were, out of his right element. Effort, struggles with difficulties! that is as natural to a man as grubbing in the ground is to a mole. To have all his wants satisfied is something intolerable—the feeling of stagnation which comes from pleasures that last too long. To overcome difficulties is to experience the full delight of existence, no matter where the obstacles are encountered; whether in the affairs of life, in commerce or business; or in mental effort—the spirit of inquiry that tries to master its subject. There is always something pleasurable in the struggle and the victory. And if a man has no opportunity to excite himself, he will do what he can to create one, and according to his individual bent, he will hunt or play Cup and Ball: or led on by this unsuspected element in his nature, he will pick a quarrel with some one, or hatch a plot or intrigue, or take to swindling and rascally courses generally—all to put an end to a state of repose which is intolerable. As I have remarked, difficilis in otio quies—it is difficult to keep quiet if you have nothing to do.

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