The Essays of Arthur Schopenhauer: the Wisdom of Life. Артур Шопенгауэр
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rel="nofollow" href="#n14" type="note">14 —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
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 Ethics16 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 philosophy17: 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
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
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