Counsels and Maxims, Arthur Schopenhauer [fox in socks read aloud txt] 📗

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It is not ferocity but cunning that strikes fear into the heart and forebodes danger; so true it is that the human brain is a more terrible weapon than the lion's paw.

The most finished man of the world would be one who was never irresolute and never in a hurry.

SECTION 53. Courage comes next to prudence as a quality of mind very essential to happiness. It is quite true that no one can endow himself with either, since a man inherits prudence from his mother and courage from his father; still, if he has these qualities, he can do much to develop them by means of resolute exercise.

In this world, where the game is played with loaded dice , a man must have a temper of iron, with armor proof to the blows of fate, and weapons to make his way against men. Life is one long battle; we have to fight at every step; and Voltaire very rightly says that if we succeed, it is at the point of the sword, and that we die with the weapon in our hand - on ne réussit dans ce monde qua la pointe de l'épee, et on meurt les armes à la main . It is a cowardly soul that shrinks or grows faint and despondent as soon as the storm begins to gather, or even when the first cloud appears on the horizon. Our motto should be No Surrender ; and far from yielding to the ills of life, let us take fresh courage from misfortune: -

Tu ne cede malis sed contra audentior ito .[1]

[Footnote 1: Virgil, Aeneid , vi. 95.]

As long as the issue of any matter fraught with peril is still in doubt, and there is yet some possibility left that all may come right, no one should ever tremble or think of anything but resistance, - just as a man should not despair of the weather if he can see a bit of blue sky anywhere. Let our attitude be such that we should not quake even if the world fell in ruins about us: -

Si fractus illabatur orbis
Impavidum ferient ruinae .[1]

[Footnote 1: Horace, Odes iii. 3.]

Our whole life itself - let alone its blessings - would not be worth such a cowardly trembling and shrinking of the heart. Therefore, let us face life courageously and show a firm front to every ill: -

Quocirca vivite fortes Fortiaque adversis opponite pectora rebus .

Still, it is possible for courage to be carried to an excess and to degenerate into rashness. It may even be said that some amount of fear is necessary, if we are to exist at all in the world, and cowardice is only the exaggerated form of it. This truth has been very well expressed by Bacon, in his account of Terror Panicus ; and the etymological account which he gives of its meaning, is very superior to the ancient explanation preserved for us by Plutarch.[1] He connects the expression with Pan the personification of Nature;[2] and observes that fear is innate in every living thing, and, in fact, tends to its preservation, but that it is apt to come into play without due cause, and that man is especially exposed to it. The chief feature of this Panie Terror is that there is no clear notion of any definite danger bound up with it; that it presumes rather than knows that danger exists; and that, in case of need, it pleads fright itself as the reason for being afraid.

[Footnote 1: De Iside et Osiride ch. 14.]

[Footnote 2: De Sapientia Veterum , C. 6. Natura enim rerum omnibus viventibus indidit mentum ac formidinem, vitae atque essentiae suae conservatricem, ac mala ingruentia vitantem et depellentem. Verumtamen eaden natura modum tenere nescia est: sed timoribus salutaribus semper vanos et innanes admiscet; adeo ut omnia (si intus conspici darentur) Panicis terroribus plenissima sint praesertim humana .]


CHAPTER V.

THE AGES OF LIFE.


There is a very fine saying of Voltaire's to the effect that every age of life has its own peculiar mental character, and that a man will feel completely unhappy if his mind is not in accordance with his years: -

Qui n'a pas l'esprit de son âge,
De son âge atout le malheur .

It will, therefore, be a fitting close to our speculations upon the nature of happiness, if we glance at the chances which the various periods of life produce in us.

Our whole life long it is the present , and the present alone, that we actually possess: the only difference is that at the beginning of life we look forward to a long future, and that towards the end we look back upon a long past; also that our temperament, but not our character, undergoes certain well-known changes, which make the present wear a different color at each period of life.

I have elsewhere stated that in childhood we are more given to using our intellect than our will ; and I have explained why this is so.[1] It is just for this reason that the first quarter of life is so happy: as we look back upon it in after years, it seems a sort of lost paradise. In childhood our relations with others are limited, our wants are few, - in a word, there is little stimulus for the will; and so our chief concern is the extension of our knowledge. The intellect - like the brain, which attains its full size in the seventh year,[2] is developed early, though it takes time to mature; and it explores the whole world of its surroundings in its constant search for nutriment: it is then that existence is in itself an ever fresh delight, and all things sparkle with the charm of novelty.

[Footnote 1: Translator's Note . - Schopenhauer refers to Die Welt als Wille und Vorstellung , Bk. II. c, 31, p. 451 (4th edit.), where he explains that this is due to the fact that at that period of life the brain and nervous system are much more developed than any other part of the organism.]

[Footnote 2: Translator's Note . - This statement is not quite correct. The weight of the brain increases rapidly up to the seventh year, more slowly between the sixteenth and the twentieth year, still more slowly till between thirty and forty years of age, when it attains its maximum. At each decennial period after this, it is supposed to decrease in weight on the average, an ounce for every ten years.]

This is why the years of childhood are like a long poem. For the function of poetry, as of all art, is to grasp the Idea - in the Platonic sense; in other words, to apprehend a particular object in such a way as to perceive its essential nature, the characteristics it has in common with all other objects of the same kind; so that a single object appears as the representative of a class, and the results of one experience hold good for a thousand.

It may be thought that my remarks are opposed to fact, and that the child is never occupied with anything beyond the individual objects or events which are presented to it from time to time, and then only in so far as they interest and excite its will for the moment; but this is not really the case. In those early years, life - in the full meaning of the word, is something so new and fresh, and its sensations are so keen and unblunted by repetition, that, in the midst of all its pursuits and without any clear consciousness of what it is doing, the child is always silently occupied in grasping the nature of life itself, - in arriving at its fundamental character and general outline by means of separate scenes and experiences; or, to use Spinoza's phraseology, the child is learning to see the things and persons about it sub specie aeternitatis , - as particular manifestations of universal law.

The younger we are, then, the more does every individual object represent for us the whole class to which it belongs; but as the years increase, this becomes less and less the case. That is the reason why youthful impressions are so different from those of old age. And that it also why the slight knowledge and experience gained in childhood and youth afterwards come to stand as the permanent rubric, or heading, for all the knowledge acquired in later life, - those early forms of knowledge passing into categories, as it were, under which the results of subsequent experience are classified; though a clear consciousness of what is being done, does not always attend upon the process.

In this way the earliest years of a man's life lay the foundation of his view of the world, whether it be shallow or deep; and although this view may be extended and perfected later on, it is not materially altered. It is an effect of this purely objective and therefore poetical view of the world, - essential to the period of childhood and promoted by the as yet undeveloped state of the volitional energy - that, as children, we are concerned much more with the acquisition of pure knowledge than with exercising the power of will. Hence that grave, fixed look observable in so many children, of which Raphael makes such a happy use in his depiction of cherubs, especially in the picture of the Sistine Madonna . The years of childhood are thus rendered so full of bliss that the memory of them is always coupled with longing and regret.

While we thus eagerly apply ourselves to learning the outward aspect of things, as the primitive method of understanding the objects about us, education aims at instilling into us ideas . But ideas furnish no information as to the real and essential nature of objects, which, as the foundation and true content of all knowledge, can be reached only by the process called intuition . This is a kind of knowledge which can in no wise be instilled into us from without; we must arrive at it by and for ourselves.

Hence a man's intellectual as well as his moral qualities proceed from the depths of his own nature, and are not the result of external influences; and no educational scheme - of Pestalozzi, or of any one else - can turn a born simpleton into a man of sense. The thing is impossible! He was born a simpleton, and a simpleton he will die.

It is the depth and intensity of this early intuitive knowledge of the external world that explain why the experiences of childhood take such a firm hold on the memory. When we were young, we were completely absorbed in our immediate surroundings; there was nothing to distract our attention from them; we looked upon the objects about us as though they were the only ones of their kind, as though, indeed, nothing else existed at all. Later on, when we come to find out how many things there are in the world, this primitive state of mind vanishes, and with it our patience.

I have said elsewhere[1] that the world, considered as object , - in other words, as it is presented to us objectively, - wears in general a pleasing aspect; but that in the world, considered as
subject , - that is,