Summary

1911 Encyclopædia Britannica, Volume 21… (1911)

Passing over the Italian Leopardi we may notice two leading modern pessimists, Schopenhauer and von Hartmann. Schopenhauer emphasizes the pessimistic side of Hegel's thought. The universe is merely blind Will, not thought; this Will is irrational, purposeless and therefore unhappy. The world being a picture of the Will is therefore similarly unhappy. Desire is a state of unhappiness, and the satisfaction of desire is therefore merely the removal of pain. Von Hartmann's doctrine of the Unconscious is in many respects similar to Schopenhauer's doctrine of the Will.
Source: Wikisource

1911 Encyclopædia Britannica, Volume 21… (1911)

Between optimism and pessimism is the theory of “meliorism,” according to which the world on the whole makes progress in goodness. The average man is pessimist or optimist not on theoretical grounds, but owing to the circumstances of his life, his material prosperity, his bodily health, his general temperament. Perhaps the most characteristic example of unsystematic pessimism is the language of Ecclesiastes, who concludes that “all is vanity.”
Source: Wikisource

1911 Encyclopædia Britannica, Volume 21… (1911)

Pessimism, therefore, depends upon the individual point of view, and the term is frequently used merely in a condemnatory sense by hostile critics. The attitude of a man who denies the doctrine of immortality and rejoices in the denial is not strictly pessimistic. A Christian again may be pessimistic about the present; he must logically be optimistic about the future—a teleological view of the universe implies optimism on the whole; the agnostic may be indifferent to, or pessimistic, regarding the future, while exceedingly satisfied with life as he finds it.
Source: Wikisource

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