The Essays of Arthur Schopenhauer the Wisdom of Life
- Language:
- English
- Status:
- Complete work
- Authorship:
- Written by the author
- Condition of the text:
- Clean text
- Extent:
- ~38,700 words · 184 passages
Cite this work
- APAArthur Schopenhauer. (n.d.). The Essays of Arthur Schopenhauer the Wisdom of Life. SigPhi. https://sigphiai.com/en/works/schopenhauer/the-essays-of-arthur-schopenhauer-the-wisdom-of-life
- MLAArthur Schopenhauer. "The Essays of Arthur Schopenhauer the Wisdom of Life." SigPhi, https://sigphiai.com/en/works/schopenhauer/the-essays-of-arthur-schopenhauer-the-wisdom-of-life.
- ChicagoArthur Schopenhauer. The Essays of Arthur Schopenhauer the Wisdom of Life. SigPhi. https://sigphiai.com/en/works/schopenhauer/the-essays-of-arthur-schopenhauer-the-wisdom-of-life.
What it is about
The Wisdom of Life: the most practical and most serene part of all Schopenhauer.
Context and history
What a man is counts for more than what he has, and far more than what others take him to be. This is the English translation of the Aphorismen zur Lebensweisheit; the German original is also in the catalogue. A note on the edition: Essays of Schopenhauer is not a book Schopenhauer wrote under that name. It is a selection of chapters from Parerga und Paralipomena (1851) made by the English editor, under a title of the editor's own. The text is Schopenhauer's; the book is not.
Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.
IV. POSITION, OR A MAN'S PLACE IN THE ESTIMATION OF OTHERS--Sect. 1. Reputation " 2. Pride " 3. Rank " 4. Honor " 5. Fame INTRODUCTION. In these pages I shall speak of _The Wisdom of Life_ in the common meaning of the term, as the art, namely, of ordering our lives so as to obtain the greatest possible amount of pleasure and success; an art the theory of which may be called _Eudaemonology_, for it teaches us how to lead a happy existence. Such an existence might perhaps be defined as one which, looked at from a purely objective point of view, or, rather, after cool and mature reflection--for the question necessarily involves subjective considerations,--would be decidedly preferable to non-existence; implying that we should cling to it for its own sake, and not merely from the fear of death; and further, that we should never like it to come to an end. Now whether human life corresponds, or could possibly correspond, to this conception of existence, is a question to which, as is well-known, my philosophical system returns a negative answer. On the eudaemonistic hypothesis, however, the question must be answered in the affirmative; and I have shown, in the second volume of my chief work (ch. 49), that this hypothesis is based upon a fundamental mistake. Accordingly, in elaborating the scheme of a happy existence, I have had to make a complete surrender of the higher metaphysical and ethical standpoint to which my own theories lead; and everything I shall say here will to some extent rest upon a compromise; in so far, that is, as I take the common standpoint of every day, and embrace the error which is at the bottom of it. My remarks, therefore, will possess only a q
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