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Артур Шопенгауэр
The Essays of Arthur Schopenhauer: the Wisdom of Life

But, on the other hand, this high degree of intelligence is rooted in a high degree of susceptibility, greater strength of will, greater passionateness; and from the union of these qualities comes an increased capacity for emotion, an enhanced sensibility to all mental and even bodily pain, greater impatience of obstacles, greater resentment of interruption; – all of which tendencies are augmented by the power of the imagination, the vivid character of the whole range of thought, including what is disagreeable. This applies, in various degrees, to every step in the long scale of mental power, from the veriest dunce to the greatest genius that ever lived. Therefore the nearer anyone is, either from a subjective or from an objective point of view, to one of those sources of suffering in human life, the farther he is from the other. And so a man's natural bent will lead him to make his objective world conform to his subjective as much as possible; that is to say, he will take the greatest measures against that form of suffering to which he is most liable. The wise man will, above all, strive after freedom from pain and annoyance, quiet and leisure, consequently a tranquil, modest life, with as few encounters as may be; and so, after a little experience of his so-called fellowmen, he will elect to live in retirement, or even, if he is a man of great intellect, in solitude. For the more a man has in himself, the less he will want from other people, – the less, indeed, other people can be to him. This is why a high degree of intellect tends to make a man unsocial. True, if quality of intellect could be made up for by quantity, it might be worth while to live even in the great world; but unfortunately, a hundred fools together will not make one wise man.

But the individual who stands at the other end of the scale is no sooner free from the pangs of need than he endeavors to get pastime and society at any cost, taking up with the first person he meets, and avoiding nothing so much as himself. For in solitude, where every one is thrown upon his own resources, what a man has in himself comes to light; the fool in fine raiment groans under the burden of his miserable personality, a burden which he can never throw off, whilst the man of talent peoples the waste places with his animating thoughts. Seneca declares that folly is its own burden, —omnis stultitia laborat fastidio sui, – a very true saying, with which may be compared the words of Jesus, the son of Sirach, The life of a fool is worse than death[9 - Ecclesiasticus, xxii. 11.]. And, as a rule, it will be found that a man is sociable just in the degree in which he is intellectually poor and generally vulgar. For one's choice in this world does not go much beyond solitude on one side and vulgarity on the other. It is said that the most sociable of all people are the negroes; and they are at the bottom of the scale in intellect. I remember reading once in a French paper[10 - Le Commerce, Oct. 19th, 1837.] that the blacks in North America, whether free or enslaved, are fond of shutting themselves up in large numbers in the smallest space, because they cannot have too much of one another's snub-nosed company.

The brain may be regarded as a kind of parasite of the organism, a pensioner, as it were, who dwells with the body: and leisure, that is, the time one has for the free enjoyment of one's consciousness or individuality, is the fruit or produce of the rest of existence, which is in general only labor and effort. But what does most people's leisure yield? – boredom and dullness; except, of course, when it is occupied with sensual pleasure or folly. How little such leisure is worth may be seen in the way in which it is spent: and, as Ariosto observes, how miserable are the idle hours of ignorant men! —ozio lungo d'uomini ignoranti. Ordinary people think merely how they shall spend their time; a man of any talent tries to use it. The reason why people of limited intellect are apt to be bored is that their intellect is absolutely nothing more than the means by which the motive power of the will is put into force: and whenever there is nothing particular to set the will in motion, it rests, and their intellect takes a holiday, because, equally with the will, it requires something external to bring it into play. The result is an awful stagnation of whatever power a man has – in a word, boredom. To counteract this miserable feeling, men run to trivialities which please for the moment they are taken up, hoping thus to engage the will in order to rouse it to action, and so set the intellect in motion; for it is the latter which has to give effect to these motives of the will. Compared with real and natural motives, these are but as paper money to coin; for their value is only arbitrary – card games and the like, which have been invented for this very purpose. And if there is nothing else to be done, a man will twirl his thumbs or beat the devil's tattoo; or a cigar may be a welcome substitute for exercising his brains. Hence, in all countries the chief occupation of society is card-playing,[11 - Translator's Note. – Card-playing to this extent is now, no doubt, a thing of the past, at any rate amongst the nations of northern Europe. The present fashion is rather in favor of a dilettante interest in art or literature.] and it is the gauge of its value, and an outward sign that it is bankrupt in thought. Because people have no thoughts to deal in, they deal cards, and try and win one another's money. Idiots! But I do not wish to be unjust; so let me remark that it may certainly be said in defence of card-playing that it is a preparation for the world and for business life, because one learns thereby how to make a clever use of fortuitous but unalterable circumstances (cards, in this case), and to get as much out of them as one can: and to do this a man must learn a little dissimulation, and how to put a good face upon a bad business. But, on the other hand, it is exactly for this reason that card-playing is so demoralizing, since the whole object of it is to employ every kind of trick and machination in order to win what belongs to another. And a habit of this sort, learnt at the card-table, strikes root and pushes its way into practical life; and in the affairs of every day a man gradually comes to regard meum and tuum in much the same light as cards, and to consider that he may use to the utmost whatever advantages he possesses, so long as he does not come within the arm of the law. Examples of what I mean are of daily occurrence in mercantile life. Since, then, leisure is the flower, or rather the fruit, of existence, as it puts a man into possession of himself, those are happy indeed who possess something real in themselves. But what do you get from most people's leisure? – only a good-for-nothing fellow, who is terribly bored and a burden to himself. Let us, therefore, rejoice, dear brethren, for we are not children of the bondwoman, but of the free.

Further, as no land is so well off as that which requires few imports, or none at all, so the happiest man is one who has enough in his own inner wealth, and requires little or nothing from outside for his maintenance, for imports are expensive things, reveal dependence, entail danger, occasion trouble, and when all is said and done, are a poor substitute for home produce. No man ought to expect much from others, or, in general, from the external world. What one human being can be to another is not a very great deal: in the end every one stands alone, and the important thing is who it is that stands alone. Here, then, is another application of the general truth which Goethe recognizes in Dichtung und Wahrheit (Bk. III.), that in everything a man has ultimately to appeal to himself; or, as Goldsmith puts it in The Traveller:

Still to ourselves in every place consign'd Our own felicity we make or find.

Himself is the source of the best and most a man can be or achieve. The more this is so – the more a man finds his sources of pleasure in himself – the happier he will be. Therefore, it is with great truth that Aristotle[12 - Eth. Eud, vii 2] says, To be happy means to be self-sufficient. For all other sources of happiness are in their nature most uncertain, precarious, fleeting, the sport of chance; and so even under the most favorable circumstances they can easily be exhausted; nay, this is unavoidable, because they are not always within reach. And in old age these sources of happiness must necessarily dry up: – love leaves us then, and wit, desire to travel, delight in horses, aptitude for social intercourse; friends and relations, too, are taken from us by death. Then more than ever, it depends upon what a man has in himself; for this will stick to him longest; and at any period of life it is the only genuine and lasting source of happiness. There is not much to be got anywhere in the world. It is filled with misery and pain; and if a man escapes these, boredom lies in wait for him at every corner. Nay more; it is evil which generally has the upper hand, and folly makes the most noise. Fate is cruel, and mankind is pitiable. In such a world as this, a man who is rich in himself is like a bright, warm, happy room at Christmastide, while without are the frost and snow of a December night. Therefore, without doubt, the happiest destiny on earth is to have the rare gift of a rich individuality, and, more especially to be possessed of a good endowment of intellect; this is the happiest destiny, though it may not be, after all, a very brilliant one.

There was a great wisdom in that remark which Queen Christina of Sweden made, in her nineteenth year, about Descartes, who had then lived for twenty years in the deepest solitude in Holland, and, apart from report, was known to her only by a single essay: M. Descartes, she said, is the happiest of men, and his condition seems to me much to be envied.[13 - Vie de Descartes, par Baillet. Liv. vii., ch. 10.] Of course, as was the case with Descartes, external circumstances must be favorable enough to allow a man to be master of his life and happiness; or, as we read in Ecclesiastes[14 - vii. 12.] —Wisdom is good together with an inheritance, and profitable unto them that see the sun. The man to whom nature and fate have granted the blessing of wisdom, will be most anxious and careful to keep open the fountains of happiness which he has in himself; and for this, independence and leisure are necessary. To obtain them, he will be willing to moderate his desires and harbor his resources, all the more because he is not, like others, restricted to the external world for his pleasures. So he will not be misled by expectations of office, or money, or the favor and applause of his fellowmen, into surrendering himself in order to conform to low desires and vulgar tastes; nay, in such a case he will follow the advice that Horace gives in his epistle to Maecenas.[15 - Lib. 1., ep. 7.]

Nec somnum plebis laudo, satur altilium, nec Otia divitiis Arabum liberrima muto.

It is a great piece of folly to sacrifice the inner for the outer man, to give the whole or the greater part of one's quiet, leisure and independence for splendor, rank, pomp, titles and honor. This is what Goethe did. My good luck drew me quite in the other direction.

The truth which I am insisting upon here, the truth, namely, that the chief source of human happiness is internal, is confirmed by that most accurate observation of Aristotle in the Nichomachean Ethics[16 - i. 7 and vii. 13, 14.] that every pleasure presupposes some sort of activity, the application of some sort of power, without which it cannot exist. The doctrine of Aristotle's, that a man's happiness consists in the free exercise of his highest faculties, is also enunciated by Stobaeus in his exposition of the Peripatetic philosophy[17 - Ecl. eth. ii., ch 7.]: happiness, he says, means vigorous and successful activity in all your undertakings; and he explains that by vigor [Greek: aretae] he means mastery in any thing, whatever it be. Now, the original purpose of those forces with which nature has endowed man is to enable him to struggle against the difficulties which beset him on all sides. But if this struggle comes to an end, his unemployed forces become a burden to him; and he has to set to work and play with them, – to use them, I mean, for no purpose at all, beyond avoiding the other source of human suffering, boredom, to which he is at once exposed. It is the upper classes, people of wealth, who are the greatest victims of boredom. Lucretius long ago described their miserable state, and the truth of his description may be still recognized to-day, in the life of every great capital – where the rich man is seldom in his own halls, because it bores him to be there, and still he returns thither, because he is no better off outside; – or else he is away in post-haste to his house in the country, as if it were on fire; and he is no sooner arrived there, than he is bored again, and seeks to forget everything in sleep, or else hurries back to town once more.

Exit saepe foras magnis ex aedibus ille,
Esse domi quem pertaesum est, subitoque reventat,
Quippe foris nihilo melius qui sentiat esse.
Currit, agens mannos, ad villam precipitanter,
Auxilium tectis quasi ferre ardentibus instans:
Oscitat extemplo, tetigit quum limina villae;
Aut abit in somnum gravis, atque oblivia quaerit;
Aut etiam properans urbem petit atque revisit.[18 - III 1073.]

In their youth, such people must have had a superfluity of muscular and vital energy, – powers which, unlike those of the mind, cannot maintain their full degree of vigor very long; and in later years they either have no mental powers at all, or cannot develop any for want of employment which would bring them into play; so that they are in a wretched plight. Will, however, they still possess, for this is the only power that is inexhaustible; and they try to stimulate their will by passionate excitement, such as games of chance for high stakes – undoubtedly a most degrading form of vice. And one may say generally that if a man finds himself with nothing to do, he is sure to choose some amusement suited to the kind of power in which he excels, – bowls, it may be, or chess; hunting or painting; horse-racing or music; cards, or poetry, heraldry, philosophy, or some other dilettante interest. We might classify these interests methodically, by reducing them to expressions of the three fundamental powers, the factors, that is to say, which go to make up the physiological constitution of man; and further, by considering these powers by themselves, and apart from any of the definite aims which they may subserve, and simply as affording three sources of possible pleasure, out of which every man will choose what suits him, according as he excels in one direction or another.

First of all come the pleasures of vital energy, of food, drink, digestion, rest and sleep; and there are parts of the world where it can be said that these are characteristic and national pleasures. Secondly, there are the pleasures of muscular energy, such as walking, running, wrestling, dancing, fencing, riding and similar athletic pursuits, which sometimes take the form of sport, and sometimes of a military life and real warfare. Thirdly, there are the pleasures of sensibility, such as observation, thought, feeling, or a taste for poetry or culture, music, learning, reading, meditation, invention, philosophy and the like. As regards the value, relative worth and duration of each of these kinds of pleasure, a great deal might be said, which, however, I leave the reader to supply. But every one will see that the nobler the power which is brought into play, the greater will be the pleasure which it gives; for pleasure always involves the use of one's own powers, and happiness consists in a frequent repetition of pleasure. No one will deny that in this respect the pleasures of sensibility occupy a higher place than either of the other two fundamental kinds; which exist in an equal, nay, in a greater degree in brutes; it is this preponderating amount of sensibility which distinguishes man from other animals. Now, our mental powers are forms of sensibility, and therefore a preponderating amount of it makes us capable of that kind of pleasure which has to do with mind, so-called intellectual pleasure; and the more sensibility predominates, the greater the pleasure will be.[19 - Nature exhibits a continual progress, starting from the mechanical and chemical activity of the inorganic world, proceeding to the vegetable, with its dull enjoyment of self, from that to the animal world, where intelligence and consciousness begin, at first very weak, and only after many intermediate stages attaining its last great development in man, whose intellect is Nature's crowning point, the goal of all her efforts, the most perfect and difficult of all her works. And even within the range of the human intellect, there are a great many observable differences of degree, and it is very seldom that intellect reaches its highest point, intelligence properly so-called, which in this narrow and strict sense of the word, is Nature's most consummate product, and so the rarest and most precious thing of which the world can boast. The highest product of Nature is the clearest degree of consciousness, in which the world mirrors itself more plainly and completely than anywhere else. A man endowed with this form of intelligence is in possession of what is noblest and best on earth; and accordingly, he has a source of pleasure in comparison with which all others are small. From his surroundings he asks nothing but leisure for the free enjoyment of what he has got, time, as it were, to polish his diamond. All other pleasures that are not of the intellect are of a lower kind; for they are, one and all, movements of will – desires, hopes, fears and ambitions, no matter to what directed: they are always satisfied at the cost of pain, and in the case of ambition, generally with more or less of illusion. With intellectual pleasure, on the other hand, truth becomes clearer and clearer. In the realm of intelligence pain has no power. Knowledge is all in all. Further, intellectual pleasures are accessible entirely and only through the medium of the intelligence, and are limited by its capacity. For all the wit there is in the world is useless to him who has none. Still this advantage is accompanied by a substantial disadvantage; for the whole of Nature shows that with the growth of intelligence comes increased capacity for pain, and it is only with the highest degree of intelligence that suffering reaches its supreme point.]

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