On The Vanity & Suffering Of Life

NOTE: "On The Vanity And Suffering Of Life" is the 46th chapter of Arthur Schopenhauer's three-volume The World As Will And Idea, trans. by Haldane and Kemp, 1883. Below is a condensed version of it. If the modern reader -- particularly the modern American reader -- should find the passages here to be rather gloomy, then perhaps he or she will also see in them an antidote to that highly marketable fashion known as "positive psychology." There is about Schopenhauer's philosophy, Will Durant once remarked, "a blunt honesty by the side of which most optimistic creeds appear as soporific hypocrisies."

"Awakened to life out of the night of unconsciousness, the will finds itself an individual, in an endless and boundless world, among innumerable individuals, all striving, suffering, erring; and as if through a troubled dream it hurries back to its old unconsciousness. Yet till then its desires are limitless, its claims inexhaustible, and every satisfied desire gives rise to a new one. No possible satisfaction in the world could suffice to still its longings, set a goal to its infinite cravings, and fill the bottomless abyss of its heart. Then let one consider what as a rule are the satisfactions of any kind that a man obtains. For the most part nothing more than the bare maintenance of this existence itself, extorted day by day with unceasing trouble and constant care in the conflict with want, and with death in prospect...

"Life presents itself as a continual deception in small things as in great. If it has promised, it does not keep its word, unless to show how little worth desiring were the things desired: thus we are deluded now by hope, now by what was hoped for. If it has given, it did so in order to take. The enchantment of distance shows us paradises which vanish like optical illusions when we have allowed ourselves to be mocked by them. Happiness accordingly always lies in the future, or else in the past, and the present may be compared to a small dark cloud which the wind drives over the sunny plain: before and behind it all is bright, only it itself always casts a shadow. The present is therefore always insufficient; but the future is uncertain, and the past irrevocable. Life with its hourly, daily, weekly, yearly, little, greater, and great misfortunes, with its deluded hopes and its accidents destroying all our calculations, bears so distinctly the impression of something with which we must become disgusted, that it is hard to conceive how one has been able to mistake this and allow oneself to be persuaded that life is there in order to be happy. Rather that continual illusion and disillusion, and also the nature of life throughout, presents itself to us as intended and calculated to awaken the conviction that nothing at all is worth our striving, our efforts and struggles, that all good things are vanity, the world in all its ends bankrupt, and life a business which does not cover its expenses; -- so that our will may turn away from it.

"The way in which this vanity of all objects of the will makes itself known and comprehensible to the intellect which is rooted in the individual, is primarily time. It is the form by means of which that vanity of things appears as their perishableness; for on account of this all our pleasures and joys disappear in our hands, and we afterwards ask astonished where they have remained. That nothingness itself is therefore the only objective element in time, i.e., that which corresponds to it in the inner nature of things, thus that of which it is the expression.

"...[O]ur life is like a payment which one receives in nothing but copper pence, and yet must then give a discharge for: the copper pence are the days; the discharge is death. For at last time makes known the judgment of nature concerning the work of all the beings which appear in it, in that it destroys them:

"And rightly so, for all that arises

Is worthy only of being destroyed.

Hence were it better that nothing arose."

Thus old age and death, to which every life necessarily hurries on, are the sentence of condemnation on the will to live, coming from the hands of nature itself, and which declares that this will is an effort which frustrates itself. "What thou hast wished," it says, "ends thus: desire something better." Hence the instruction which his life affords to every one consists, as a whole, in this, that the objects of his desires continually delude, waver, and fall, and accordingly bring more misery than joy, till at last the whole foundation upon which they all stand gives way, in that his life itself is destroyed and so he receives the last proof that all his striving and wishing was a perversity, a false path:

"Then old age and experience, hand in hand,

Lead him to death, and make him understand,

After a search so painful and so long,

That all his life he has been in the wrong. . ."

We feel pain, but not painlessness; we feel care, but not the absence of care; fear, but not security. We feel the wish as we feel hunger and thirst; but as soon as it has been fulfilled, it is like the mouthful that has been taken, which ceases to exist for our feeling the moment it is swallowed. Pleasures and joys we miss painfully whenever they are wanting; but pains, even when they cease after having long been present, are not directly missed, but at the most are intentionally thought of by means of reflection...In proportion as pleasures increase, the susceptibility for them decreases: what is customary is no longer felt as a pleasure. Just in this way, however, is the susceptibility for suffering increased, for the loss of what we are accustomed to is painfully felt. Thus the measure of what is necessary increases through possession, and thereby the capacity for feeling pain. . .

"In general...the conduct of men towards each other is characterised as a rule by injustice, extreme unfairness, hardness, nay, cruelty: an opposite course of conduct appears only as an exception...How man deals with man is shown, for example, by negro slavery, the final end of which is sugar and coffee. But we do not need to go so far: at the age of five years to enter a cotton-spinning or other factory, and from that time forth to sit there daily, first ten, then twelve, and ultimately fourteen hours, performing the same mechanical labour, is to purchase dearly the satisfaction of drawing breath. But this is the fate of millions, and that of millions more is analagous to it...

"And to this world, to this scene of tormented and agonised beings, who only continue to exist by devouring each other, in which, therefore, every ravenous beast is the living grave of thousands of others, and its self-maintenance is a chain of painful deaths; and in which the capacity for feeling pain increases with knowledge, and therefore reaches its highest degree in man, a degree which is the higher the more intelligent the man is; to this world it has been sought to apply the system of optimism, and demonstrate to us that it is the best of all possible worlds. The absurdity is glaring. But an optimist bids me open my eyes and look at the world, how beautiful it is in the sunshine, with its mountains and valleys, streams, plants, animals, &c. &c. Is the world, then, a rareeshow? These things are certainly beautiful to look at, but to be them is something quite different. Then comes a teleologist, and praises to me the wise arrangement by virtue of which it is taken care that the planets do not run their heads together, that land and sea do not get mixed into a pulp, but are held so beautifully apart, also that everything is neither rigid with continual frost nor roasted with heat; in the same way, that in consequence of the obliquity of the ecliptic there is no eternal spring, in which nothing could attain to ripeness, &c. &c. But this and all like it are mere conditiones sine quibus non [conditions without which there is nothing -- ed.]. If in general there is to be a world at all, if its planets are to exist at least as long as the light of a distant fixed star requires to reach them, and are not...to depart again immediately after birth, then certainly it must not be so clumsily constructed that its very framework threatens to fall to pieces. But if one goes on to the results of this applauded work, considers the players who act upon the stage which is so durably constructed, and now sees how with sensibility pain appears, and increases in proportion as the sensibility develops to intelligence, and then how, keeping pace with this, desire and suffering come out ever more strongly, and increase till at last human life affords no other material than this for tragedies and comedies, then whoever is honest will scarcely be disposed to set up hallelujahs."


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