The Basis of Morality
- Language:
- English
- Status:
- Complete work
- Authorship:
- Written by the author
- Condition of the text:
- Clean text
- Extent:
- ~76,200 words · 362 passages
Cite this work
- APAArthur Schopenhauer. (n.d.). The Basis of Morality. SigPhi. https://sigphiai.com/en/works/schopenhauer/the-basis-of-morality
- MLAArthur Schopenhauer. "The Basis of Morality." SigPhi, https://sigphiai.com/en/works/schopenhauer/the-basis-of-morality.
- ChicagoArthur Schopenhauer. The Basis of Morality. SigPhi. https://sigphiai.com/en/works/schopenhauer/the-basis-of-morality.
What it is about
Schopenhauer's answer to the question of what grounds morality: not reason, but compassion.
Context and history
Written for an 1840 prize of the Danish Academy, which withheld the prize although his was the only entry submitted — something he recounted in the preface with relish. It contains the harshest critique of Kant's ethics ever made from the inside. This is an old English translation, in the public domain. The German original is also in the catalogue, and is what should be cited.
Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.
"Why do philosophers differ so widely as to the first principles of Morals, but agree respecting the conclusions and duties which they deduce from those principles?" This is the question which was set as subject for a prize essay by the Royal Society of Holland at Harlem, 1810, and solved by J.C.F. Meister; and in comparison with the task before us, the inquiry presented no extraordinary difficulty. For:--(1) The present question of the Royal Society has to do with nothing less important than the objectively true basis of morals, and consequently of morality. It is an Academy, be it observed, which invites this inquiry; and hence, from its position, it has no practical purpose in view; it asks for no discourse inculcating the exercise of uprightness and virtue, with arguments based on evidence, of which the plausibility is dwelt on, and the sophistry evaded, as is done in popular manuals. Rather, as its aim is not practical, but only theoretical, it desires nothing but the purely philosophical, that is, the objective, undisguised, and naked exposition of the ultimate basis of all good moral conduct, independent of every positive law, of every improved assumption, and hence free from all groundwork, whether metaphysical or mythical. This, however, is a problem whose bristling difficulties are attested by the circumstance that all philosophers in every age and land have blunted their wits on it, and still more by the fact that all gods, oriental and occidental, actually derive their existence therefrom. Should therefore this opportunity serve to solve it, assuredly the Royal Society will not have expended its money amiss. (2) Apart from this, a peculiar disadvantage will be found to attach to any theoretical examination of the basis of morals, because such an investigation is suspiciously like an attempt to undermine, and occasion the collapse of, the structure itself. The fact is, that in
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