Arthur Schopenhauer

“ Willing does not require to be learned like knowing, but succeeds perfectly at once. The new-born child makes violent movements, rages, and cries; it wills in the most vehement manner, though it does not yet know what it wills. For the medium of motives, the intellect, is not yet fully developed. The will is in darkness concerning the external world, in which its objects lie, and now rages like a prisoner against the walls and bars of his dungeon. ”

“ The known goodness of a character makes us patient and yielding towards weaknesses of understanding, as also towards the dulness and childishness of age. A distinctly noble character along with the entire absence of intellectual excellence and culture presents itself as lacking nothing; while, on the contrary, even the greatest mind, if affected with important moral faults, will always appear blamable. For as torches and fireworks become pale and insignificant in the presence of the sun, so intellect, nay, genius, and also beauty, are outshone and eclipsed by the goodness of the heart. ”

“ But over the will itself, over the main tendency or fundamental maxim of it, the intellect has no power. To believe that knowledge really and fundamentally determines the will is like believing that the lantern which a man carries by night is the primum mobile of his steps. Whoever, taught by experience or the admonitions of others, knows and laments a fundamental fault of his character, firmly and honestly forms the intention to reform and give it up ”

“ One sees, the intellect plays, and the will must dance to it. Indeed the intellect makes the will play the part of a child which is alternately thrown at pleasure into joyful or sad moods by the chatter and tales of its nurse. This depends upon the fact that the will is itself without knowledge, and the understanding which is given to it is without will. Therefore the former is like a body which is moved, the latter like the causes which set it in motion, for it is the medium of motives. ”

“ But it follows now from this that the will is the true nature of man; the intellect, on the other hand, is secondary, a tool, a gift.
Answering to this, all religions promise a reward beyond life, in eternity, for excellences of the will or heart, but none for excellences of the head or understanding. Virtue expects its reward in that world; prudence hopes for it in this; genius, again, neither in this world nor in that; it is its own reward. Accordingly the will is the eternal part, the intellect the temporal. ”

“ Will and intellect here separate very distinctly. But here the will shows itself as the stronger, the invincible, unchangeable, primitive, and at the same time as the essential thing in question, for the intellect deplores its errors, and finds no comfort in the correctness of the knowledge, as its own function. Thus the intellect shows itself entirely secondary, as the spectator of the deeds of another, which it accompanies with impotent praise and blame, and also as determinable from without, because it learns from experience, weighs and alters its precepts. ”

“ If we give ourselves up to the contemplation of the indescribably and infinitely ingenious construction of any animal, even if it were only the commonest insect, lose ourselves in admiration of it, and it now occurs to us that nature recklessly exposes even this exceedingly ingenious V and highly complicated organism daily and by thousands to destruction by accident, animal rapacity, and human wantonness, this wild prodigality fills us with amaze ment ”

“ It is true that, in consequence of our relation to the external world, we are accustomed to regard as our real self the subject of knowledge, the knowing I, which wearies in the evening, vanishes in sleep, and in the morning shines brighter with renewed strength. This is, however, the mere function of the brain, and not our own self. Our true self, the kernel of our nature, is what is behind that, and really knows nothing but willing and not willing, being content and not content, with all the modifications of this, which are called feelings, emotions, and passions. ”

“ Men are only apparently drawn from in front ; really they are pushed from behind ; it is not life that tempts them on, but necessity that drives them forward. The law of motivation is, like all causality, merely the form of the phenomenon. We may remark in passing that this is the source of the comical, the burlesque, the grotesque, the ridiculous side of life ; for, urged forward against his will, every one bears himself as best he can, and the straits that thus arise often look comical enough, serious as is the misery which underlies them. ”

“ The brain alone, and with it knowing, pauses entirely in deep sleep. For it is merely the minister of foreign affairs, as the ganglion system is the minister of the interior. The brain, with its function of knowing, is only a vedette established by the will for its external ends, which, up in the watch-tower of the head, looks round through the windows of the senses and marks where mischief threatens and where advantages are to be looked for, and in accordance with whose report the will decides. ”

“ Why is our consciousness brighter and more distinct the further it extends towards without, so that its greatest clearness lies in sense per ception, which already half belongs to things outside us, and, on the other hand, grows dimmer as we go in, and leads, if followed to its inmost recesses, to a darkness in which all knowledge ceases ? Because, I say, conscious ness presupposes individuality; but this belongs to the mere phenomenon, for it is conditioned by the forms of the phenomenon, space and time, as multiplicity of the similar. ”

“ Therefore Sir Walter Scott, in the “Fortunes of Nigel,” has shown very beautifully, in the case of the old usurer, how burning avarice, egoism, and injustice are still in their full strength, like a poisonous plant in autumn, when the intellect has already become childish. The only alterations that take place in our inclinations are those which result directly from the decrease of our physical strength, and with it of our capacities for enjoyment. Thus voluptuousness will make way for intemperance, the love of splendour for avarice, and vanity for ambition ”

“ Often we don't know what we wish or what we fear. We may entertain a wish for years without even confessing it to ourselves, or even allowing it to come to clear consciousness; for the intellect must know nothing about it, because the good opinion which we have of ourselves might thereby suffer. But if it is fulfilled we learn from our joy, not without shame, that we have wished this. For example, the death of a near relation whose heir we are. And sometimes we do not know what we really fear, because we lack the courage to bring it to distinct consciousness. ”

“ But knowing, the intellect, which presents itself in self-consciousness entirely as secondary, is to be regarded not only as the accident of the will, but also as its work, and thus, although in a circuitous manner, is yet to be referred to it. As the intellect presents itself physiologically as the function of an organ of the body, metaphysically it is to be regarded as a work of the will, whose objectification or visible appearance is the whole body. Thus the will to know, objectively perceived, is the brain; as the will to go, objectively perceived, is the foot ”

“ For all knowing is, as we have said, essentially a perceiving of ideas; but my perception of ideas, just because it is mine, can never be identical with the inner nature of the thing outside of me. The being in and for itself, of everything, must necessarily be subjective; in the idea of another, however, it exists just as necessarily as objective—a difference which can never be fully reconciled. ”

“ It is in itself interesting to the will simply because it excites it, but at the same time abstract knowledge tells it that this idea will aimlessly cause it a shock of painful or unworthy emotion: it now decides in conformity with this abstract knowledge, and compels the obedience of the intellect. This is called “being master of oneself.” Clearly the master here is the will, the servant the intellect, for in the last instance the will always keeps the upper hand, and therefore constitutes the true core, the inner being of man. ”

“ Clearly it is also this that opposes all new fundamental opinions in the sciences and all refutations of sanctioned errors, for one will not easily see the truth of that which convicts one of incredible want of thought. It is explicable, on this ground alone, that the truths of Goethe's doctrine of colours, which are so clear and simple, are still denied by the physicists; and thus Goethe himself has had to learn what a much harder position one has if one promises men instruction than if one promises them amusement. Hence it is much more fortunate to be born a poet than a philosopher. ”

“ It is as if there the will was not able by its direct and simple action to carry out its aims, but required guidance, and consequently control; just as when in some business a man's own memory is not sufficient, and he must constantly take notes of what he does. For this end mere knots of nerves are sufficient for the interior of the organism, because everything goes on within its own compass. For the exterior, on the other hand, a very complicated contrivance of the same kind is required. This is the brain with its feelers, which it stretches into the outer world, the nerves of sense. ”

“ Every glance at the world, to explain which is the task of the philosopher, confirms and proves that will to live, far from being an arbitrary hypostasis or an empty word, is the only true expression of its inmost nature. Every thing presses and strives towards existence, if possible organised existence, i.e., life, and after that to the highest possible grade of it. In animal nature it then becomes apparent that will to live is the keynote of its being, its one unchangeable and unconditioned quality. ”

“ Thus such an intellect must first of all unite in one point all impressions, together with the working up of them by its functions, whether to mere perception or to conceptions, a point which will be, as it were, the focus of all its rays, in order that that unity of consciousness may arise which is the the theoretical ego, the supporter of the whole consciousness, in which it presents itself as identical with the willing ego, whose mere function of knowledge it is. ”

“ Therefore not only can any one live in peace and unity with any one else, but can act with him and be allied to him for the common good of both. Marriage also is a bond of the heart, not of the head. It is different, however, with merely formal communion, which aims only at an exchange of thought; this demands a certain equality of intellectual capacity and culture. Great differences in this respect place between man and man an impassable gulf: such lies, for example, between a man of great mind and a fool, between a scholar and a peasant, between a courtier and a sailor. ”

“ But it is not founded in the intellect, it is no result of reflection, and in general is not a matter of choice; but this willing of life is something that is taken for granted: it is a prius of the intellect itself. We ourselves are the will to live, and therefore we must live, well or ill. ”

“ Arrogant, triumphant vanity, proud, contemptuous looking down on others, inordinate delight in the consciousness of decided and considerable superiority, akin to pride of physical advantages,—that is the result here. This opposition between the two kinds of self-satisfaction shows that the one concerns our true inner and eternal nature, the other a more external, merely temporal, and indeed scarcely more than a mere physical excellence. The intellect is in fact simply the function of the brain ”

“ Let us now call to mind a truth, the fullest and most thorough proof of which will be found in my prize essay on the freedom of the will the truth that on account of the absolutely universal validity of the law of causality, the conduct or the action of all existences in this world is always strictly necessitated by the causes which in each case call it forth. ”

“ Now we can comprehend the indestructibleness of this our real kernel and true being, in spite of the evident ceasing of consciousness in death, and the corresponding non-existence of it before birth. For the intellect is as perishable as the brain, whose product or rather whose action it is. But the brain, like the whole organism, is the product or phenomenon, in short, the subordinate of the will, which alone is imperishable. ”

“ We may take the voltaic pile as an illustration, certainly imperfect, but yet to some extent throwing light upon the nature of the human phenomenon, as we here regard it. The metals, together with the fluid, are the body; the chemical action, as the basis of the whole effect, is the will, and the electric current resulting from it, which produces shock and spark, is the intellect. ”

“ Akin to it is the German proverb, “Die Noth ist die Mutter der Künste” (“Necessity is the mother of the arts”) ; when, however, the fine arts are to be excepted, because the heart of every one of their works, that is, the conception, must proceed from a perfectly will-less, and only thereby purely objective, perception, if they are to be genuine. Even the understanding of the brutes is increased considerably by necessity, so that in cases of difficulty they accomplish things at which we are astonished. ”

“ Now in this the intellect must do violence to its own nature, which aims at the truth, for it compels it, contrary to its own laws, to regard as true things which are neither true nor probable, and often scarcely possible, only in order to appease, quiet, and send to sleep for a while the restless and unmanageable will. ”

“ Our fury and rage, the furor brevis, often upon small occasions, and without error regarding them, is like the raging of an evil spirit which, having been shut up, only waits its opportunity to dare to break loose, and now rejoices that it has found it. This could not be the case if the foundation of our nature were a knower, and willing were merely a result of knowledge ”

“ The older we become the more do things pass by us without leaving any trace. Great age, illness, injury of the brain, madness, may deprive us of memory altogether, but the identity of the person is not thereby lost. It rests upon the identical will and the unalterable character of the person. It is it also which makes the expression of the glance unchangeable. In the heart is the man, not in the head. ”

“ My philosophy alone leads out of this dilemma, for it for the first time places the true being of man not in the consciousness but in the will, which is not essentially bound up with consciousness, but is related to consciousness, i.e., to knowledge, as substance to accident, as something illuminated to the light, as the string to the resounding-board, and which enters consciousness from within as the corporeal world does from without. ”