[frame taken from "If Mirrors Could Speak. Self-Image Film (1976)"]THE ESSAYS OF ARTHUR SCHOPENHAUER: STUDIES IN PESSIMISM
TRANSLATED BY T. BAILEY SAUNDERS, M.A.
NOTE. The Essays here presented form a further selection from Schopenhauer's Parerga, brought together under a title which is not to be found in the original, and does not claim to apply to every chapter inthe volume.
ON THE VANITY OF EXISTENCE
TRANSLATED BY T. BAILEY SAUNDERS, M.A.
NOTE. The Essays here presented form a further selection from Schopenhauer's Parerga, brought together under a title which is not to be found in the original, and does not claim to apply to every chapter inthe volume.
ON THE VANITY OF EXISTENCE
THE VANITY OF EXISTENCE.
This vanity finds expression in the whole way in which things exist; in the infinite nature of Time and Space, as opposed to the finite nature of the individual in both; in the ever-passing present moment as the only mode of actual existence; in the interdependence and relativity of all things; in continual Becoming without ever Being; in constant wishing and never being satisfied; in the long battle which forms the history of life, where every effort is checked by difficulties, and stopped until they are overcome. Time is that in which all things pass away; it is merely the form under which the will to live--the thing-in-itself and therefore imperishable--has revealed to it that its efforts are in vain; it is that agent by which at every moment all things in our hands become as nothing, and lose any real value they possess.
That which _has been_ exists no more; it exists as little as that which has _never_ been. But of everything that exists you must say, in the next moment, that it has been. Hence something of great importance now past is inferior to something of little importance now present, in
that the latter is a _reality_, and related to the former as something to nothing.
A man finds himself, to his great astonishment, suddenly existing, after thousands and thousands of years of non-existence: he lives for a little while; and then, again, comes an equally long period when he must exist no more. The heart rebels against this, and feels that it cannot be true. The crudest intellect cannot speculate on such a subject without having a presentiment that Time is something ideal in its nature. This ideality of Time and Space is the key to every true system of metaphysics; because it provides for quite another order of things than is to be met with in the domain of nature. This is why Kant is so great.
Of every event in our life we can say only for one moment that it _is_; for ever after, that it _was_. Every evening we are poorer by a day. It might, perhaps, make us mad to see how rapidly our short span of time ebbs away; if it were not that in the furthest depths of our being we are secretly conscious of our share in the exhaustible spring of eternity, so that we can always hope to find life in it again.
Consideration of the kind, touched on above, might, indeed, lead us to embrace the belief that the greatest _wisdom_ is to make the enjoyment of the present the supreme object of life; because that is the only reality, all else being merely the play of thought. On the other hand, such a course might just as well be called the greatest _folly_: for that which in the next moment exists no more, and vanishes utterly, like a dream, can never be worth a serious effort.
The whole foundation on which our existence rests is the present--the ever-fleeting present. It lies, then, in the very nature of our existence to take the form of constant motion, and to offer no
possibility of our ever attaining the rest for which we are always striving. We are like a man running downhill, who cannot keep on his legs unless he runs on, and will inevitably fall if he stops; or, again, like a pole balanced on the tip of one's finger; or like a planet, which would fall into its sun the moment it ceased to hurry forward on its way. Unrest is the mark of existence.
In a world where all is unstable, and nought can endure, but is swept onwards at once in the hurrying whirlpool of change; where a man, if he is to keep erect at all, must always be advancing and moving, like an acrobat on a rope--in such a world, happiness in inconceivable. How can it dwell where, as Plato says, _continual Becoming and never Being_ is the sole form of existence? In the first place, a man never is happy, but spends his whole life in striving after something which he thinks will make him so; he seldom attains his goal, and when he does, it is only to be disappointed; he is mostly shipwrecked in the end, and comes into harbor with masts and rigging gone. And then, it is all one whether he has been happy or miserable; for his life was never anything more than a present moment always vanishing; and now it is over.
At the same time it is a wonderful thing that, in the world of human beings as in that of animals in general, this manifold restless motion is produced and kept up by the agency of two simple impulses--hunger and the sexual instinct; aided a little, perhaps, by the influence of boredom, but by nothing else; and that, in the theatre of life, these suffice to form the _primum mobile_ of how complicated a machinery, setting in motion how strange and varied a scene!
On looking a little closer, we find that inorganic matter presents a constant conflict between chemical forces, which eventually works dissolution; and on the other hand, that organic life is impossible without continual change of matter, and cannot exist if it does not receive perpetual help from without. This is the realm of _finality_; and its opposite would be _an infinite existence_, exposed to no attack from without, and needing nothing to support it; [Greek: haei hosautos dn], the realm of eternal peace; [Greek: oute giguomenon oute apollumenon], some timeless, changeless state, one and undiversified; the negative knowledge of which forms the dominant note of the Platonic philosophy. It is to some such state as this that the denial of the will to live opens up the way.
The scenes of our life are like pictures done in rough mosaic. Looked at close, they produce no effect. There is nothing beautiful to be found in them, unless you stand some distance off. So, to gain anything we have longed for is only to discover how vain and empty it is; and even though we are always living in expectation of better things, at the same time we often repent and long to have the past back again. We look upon the present as something to be put up with while it lasts, and serving only as the way towards our goal. Hence most people, if they glance back when they come to the end of life, will find that all along they have been living _ad interim_: they will be surprised to find that the very thing they disregarded and let slip by unenjoyed, was just the life in the expectation of which they passed all their time. Of how many a man may it not be said that hope made a fool of him until he danced into the arms of death!
Then again, how insatiable a creature is man! Every satisfaction he attains lays the seeds of some new desire, so that there is no end to the wishes of each individual will. And why is this? The real reason is simply that, taken in itself, Will is the lord of all worlds: everything belongs to it, and therefore no one single thing can ever give it satisfaction, but only the whole, which is endless. For all that, it must rouse our sympathy to think how very little the Will, this lord of the world, really gets when it takes the form of an individual; usually only just enough to keep the body together. This is why man is so very miserable.
Life presents itself chiefly as a task--the task, I mean, of subsisting at all, _gagner sa vie_. If this is accomplished, life is a burden, and then there comes the second task of doing something with that which has been won--of warding off boredom, which, like a bird of prey, hovers over us, ready to fall wherever it sees a life secure from need. The first task is to win something; the second, to banish the feeling that it has been won; otherwise it is a burden.
Human life must be some kind of mistake. The truth of this will be sufficiently obvious if we only remember that man is a compound of needs and necessities hard to satisfy; and that even when they are satisfied, all he obtains is a state of painlessness, where nothing remains to him but abandonment to boredom. This is direct proof that existence has no real value in itself; for what is boredom but the feeling of the emptiness of life? If life--the craving for which is the very essence of our being--were possessed of any positive intrinsic value, there would be no such thing as boredom at all: mere existence would satisfy us in itself, and we should want for nothing. But as it is, we take no delight in existence except when we are struggling for something; and then distance and difficulties to be overcome make our goal look as though it would satisfy us--an illusion which vanishes when we reach it; or else when we are occupied with some purely intellectual interest--when in reality we have stepped forth from life to look upon it from the outside, much after the manner of spectators at a play. And even sensual pleasure itself means nothing but a struggle and aspiration, ceasing the moment its aim is attained. Whenever we are not occupied in one of these ways, but cast upon existence itself, its vain and worthless nature is brought home to us; and this is what we mean by boredom. The hankering after what is strange and uncommon--an innate and ineradicable tendency of human nature--shows how glad we are at any interruption of that natural course of affairs which is so very tedious.
That this most perfect manifestation of the will to live, the human organism, with the cunning and complex working of its machinery, must fall to dust and yield up itself and all its strivings to extinction--this is the naïve way in which Nature, who is always so true and sincere in what she says, proclaims the whole struggle of this will as in its very essence barren and unprofitable. Were it of any value in itself, anything unconditioned and absolute, it could not thus end in mere nothing.
If we turn from contemplating the world as a whole, and, in particular, the generations of men as they live their little hour of mock-existence and then are swept away in rapid succession; if we turn from this, and look at life in its small details, as presented, say, in a comedy, how ridiculous it all seems! It is like a drop of water seen through a microscope, a single drop teeming with _infusoria_; or a speck of cheese full of mites invisible to the naked eye. How we laugh as they bustle about so eagerly, and struggle with one another in so tiny a space! And whether here, or in the little span of human life, this terrible activity produces a comic effect.
It is only in the microscope that our life looks so big. It is an indivisible point, drawn out and magnified by the powerful lenses of Time and Space.
This vanity finds expression in the whole way in which things exist; in the infinite nature of Time and Space, as opposed to the finite nature of the individual in both; in the ever-passing present moment as the only mode of actual existence; in the interdependence and relativity of all things; in continual Becoming without ever Being; in constant wishing and never being satisfied; in the long battle which forms the history of life, where every effort is checked by difficulties, and stopped until they are overcome. Time is that in which all things pass away; it is merely the form under which the will to live--the thing-in-itself and therefore imperishable--has revealed to it that its efforts are in vain; it is that agent by which at every moment all things in our hands become as nothing, and lose any real value they possess.
That which _has been_ exists no more; it exists as little as that which has _never_ been. But of everything that exists you must say, in the next moment, that it has been. Hence something of great importance now past is inferior to something of little importance now present, in
that the latter is a _reality_, and related to the former as something to nothing.
A man finds himself, to his great astonishment, suddenly existing, after thousands and thousands of years of non-existence: he lives for a little while; and then, again, comes an equally long period when he must exist no more. The heart rebels against this, and feels that it cannot be true. The crudest intellect cannot speculate on such a subject without having a presentiment that Time is something ideal in its nature. This ideality of Time and Space is the key to every true system of metaphysics; because it provides for quite another order of things than is to be met with in the domain of nature. This is why Kant is so great.
Of every event in our life we can say only for one moment that it _is_; for ever after, that it _was_. Every evening we are poorer by a day. It might, perhaps, make us mad to see how rapidly our short span of time ebbs away; if it were not that in the furthest depths of our being we are secretly conscious of our share in the exhaustible spring of eternity, so that we can always hope to find life in it again.
Consideration of the kind, touched on above, might, indeed, lead us to embrace the belief that the greatest _wisdom_ is to make the enjoyment of the present the supreme object of life; because that is the only reality, all else being merely the play of thought. On the other hand, such a course might just as well be called the greatest _folly_: for that which in the next moment exists no more, and vanishes utterly, like a dream, can never be worth a serious effort.
The whole foundation on which our existence rests is the present--the ever-fleeting present. It lies, then, in the very nature of our existence to take the form of constant motion, and to offer no
possibility of our ever attaining the rest for which we are always striving. We are like a man running downhill, who cannot keep on his legs unless he runs on, and will inevitably fall if he stops; or, again, like a pole balanced on the tip of one's finger; or like a planet, which would fall into its sun the moment it ceased to hurry forward on its way. Unrest is the mark of existence.
In a world where all is unstable, and nought can endure, but is swept onwards at once in the hurrying whirlpool of change; where a man, if he is to keep erect at all, must always be advancing and moving, like an acrobat on a rope--in such a world, happiness in inconceivable. How can it dwell where, as Plato says, _continual Becoming and never Being_ is the sole form of existence? In the first place, a man never is happy, but spends his whole life in striving after something which he thinks will make him so; he seldom attains his goal, and when he does, it is only to be disappointed; he is mostly shipwrecked in the end, and comes into harbor with masts and rigging gone. And then, it is all one whether he has been happy or miserable; for his life was never anything more than a present moment always vanishing; and now it is over.
At the same time it is a wonderful thing that, in the world of human beings as in that of animals in general, this manifold restless motion is produced and kept up by the agency of two simple impulses--hunger and the sexual instinct; aided a little, perhaps, by the influence of boredom, but by nothing else; and that, in the theatre of life, these suffice to form the _primum mobile_ of how complicated a machinery, setting in motion how strange and varied a scene!
On looking a little closer, we find that inorganic matter presents a constant conflict between chemical forces, which eventually works dissolution; and on the other hand, that organic life is impossible without continual change of matter, and cannot exist if it does not receive perpetual help from without. This is the realm of _finality_; and its opposite would be _an infinite existence_, exposed to no attack from without, and needing nothing to support it; [Greek: haei hosautos dn], the realm of eternal peace; [Greek: oute giguomenon oute apollumenon], some timeless, changeless state, one and undiversified; the negative knowledge of which forms the dominant note of the Platonic philosophy. It is to some such state as this that the denial of the will to live opens up the way.
The scenes of our life are like pictures done in rough mosaic. Looked at close, they produce no effect. There is nothing beautiful to be found in them, unless you stand some distance off. So, to gain anything we have longed for is only to discover how vain and empty it is; and even though we are always living in expectation of better things, at the same time we often repent and long to have the past back again. We look upon the present as something to be put up with while it lasts, and serving only as the way towards our goal. Hence most people, if they glance back when they come to the end of life, will find that all along they have been living _ad interim_: they will be surprised to find that the very thing they disregarded and let slip by unenjoyed, was just the life in the expectation of which they passed all their time. Of how many a man may it not be said that hope made a fool of him until he danced into the arms of death!
Then again, how insatiable a creature is man! Every satisfaction he attains lays the seeds of some new desire, so that there is no end to the wishes of each individual will. And why is this? The real reason is simply that, taken in itself, Will is the lord of all worlds: everything belongs to it, and therefore no one single thing can ever give it satisfaction, but only the whole, which is endless. For all that, it must rouse our sympathy to think how very little the Will, this lord of the world, really gets when it takes the form of an individual; usually only just enough to keep the body together. This is why man is so very miserable.
Life presents itself chiefly as a task--the task, I mean, of subsisting at all, _gagner sa vie_. If this is accomplished, life is a burden, and then there comes the second task of doing something with that which has been won--of warding off boredom, which, like a bird of prey, hovers over us, ready to fall wherever it sees a life secure from need. The first task is to win something; the second, to banish the feeling that it has been won; otherwise it is a burden.
Human life must be some kind of mistake. The truth of this will be sufficiently obvious if we only remember that man is a compound of needs and necessities hard to satisfy; and that even when they are satisfied, all he obtains is a state of painlessness, where nothing remains to him but abandonment to boredom. This is direct proof that existence has no real value in itself; for what is boredom but the feeling of the emptiness of life? If life--the craving for which is the very essence of our being--were possessed of any positive intrinsic value, there would be no such thing as boredom at all: mere existence would satisfy us in itself, and we should want for nothing. But as it is, we take no delight in existence except when we are struggling for something; and then distance and difficulties to be overcome make our goal look as though it would satisfy us--an illusion which vanishes when we reach it; or else when we are occupied with some purely intellectual interest--when in reality we have stepped forth from life to look upon it from the outside, much after the manner of spectators at a play. And even sensual pleasure itself means nothing but a struggle and aspiration, ceasing the moment its aim is attained. Whenever we are not occupied in one of these ways, but cast upon existence itself, its vain and worthless nature is brought home to us; and this is what we mean by boredom. The hankering after what is strange and uncommon--an innate and ineradicable tendency of human nature--shows how glad we are at any interruption of that natural course of affairs which is so very tedious.
That this most perfect manifestation of the will to live, the human organism, with the cunning and complex working of its machinery, must fall to dust and yield up itself and all its strivings to extinction--this is the naïve way in which Nature, who is always so true and sincere in what she says, proclaims the whole struggle of this will as in its very essence barren and unprofitable. Were it of any value in itself, anything unconditioned and absolute, it could not thus end in mere nothing.
If we turn from contemplating the world as a whole, and, in particular, the generations of men as they live their little hour of mock-existence and then are swept away in rapid succession; if we turn from this, and look at life in its small details, as presented, say, in a comedy, how ridiculous it all seems! It is like a drop of water seen through a microscope, a single drop teeming with _infusoria_; or a speck of cheese full of mites invisible to the naked eye. How we laugh as they bustle about so eagerly, and struggle with one another in so tiny a space! And whether here, or in the little span of human life, this terrible activity produces a comic effect.
It is only in the microscope that our life looks so big. It is an indivisible point, drawn out and magnified by the powerful lenses of Time and Space.
Complete textbook available at The Project Gutenberg
Arthur Schopenhauer, Studies in pessimism (circa 1851)
