Arthur Schopenhauer Quotes
Philosophy... is a science, and as such has no articles of faith; accordingly, in it nothing can be assumed as existing except what is either positively given empirically, or demonstrated through indubitable conclusions.
In early youth, as we contemplate our coming life, we are like children in a theatre before the curtain is raised, sitting there in high spirits and eagerly waiting for the play to begin.
To free a man from error is to give, not to take away. Knowledge that a thing is false is a truth. Error always does harm; sooner or later it will bring mischief to the man who harbors it.
How very paltry and limited the normal human intellect is, and how little lucidity there is in the human consciousness, may be judged from the fact that, despite the ephemeral brevity of human life, the uncertainty of our existence and the countless enigmas which press upon us from all sides, everyone does not continually and ceaselessly philosophize, but that only the rarest of exceptions do.
All truth passes through three stages.
First, it is ridiculed.
Second, it is violently opposed.
Third, it is accepted as being self-evident.
Every time a man is begotten and born, the clock of human life is wound up anew to repeat once more its same old tune that has already been played innumerable times, movement by movement and measure by measure, with insignificant variations.
Do not shorten the morning by getting up late, or waste it in unworthy occupations or in talk; look upon it as the quintessence of life, as to a certain extent sacred. Evening is like old age: we are languid, talkative, silly. Each day is a little life: every waking and rising a little birth, every fresh morning a little youth, every going to rest and sleep a little death.
In our monogamous part of the world, to marry means to halve one's rights and double one's duties.
The fruits of Christianity were religious wars, butcheries, crusades, inquisitions, extermination of the natives of America and the introduction of African slaves in their place.
Great minds are related to the brief span of time during which they live as great buildings are to a little square in which they stand: you cannot see them in all their magnitude because you are standing too close to them.
The poet presents the imagination with images from life and human characters and situations, sets them all in motion and leaves it to the beholder to let these images take his thoughts as far as his mental powers will permit.
Nature shows that with the growth of intelligence comes increased capacity for pain, and it is only with the highest degree of intelligence that suffering reaches its supreme point.
The deep pain that is felt at the death of every friendly soul arise from the feeling that there is in every individual something which is inexpressible, peculiar to him alone, and is, therefore, absolutely and irretrievably lost.
The bad thing about all religions is that, instead of being able to confess their allegorical nature, they have to conceal it... we must recognise the fact that mankind cannot get on without a certain amount of absurdity, that absurdity is an element in its existence, and illusion indispensable; as indeed other aspects of life testify.
Truth is no harlot who throws her arms round the neck of him who does not desire her; on the contrary, she is so coy a beauty that even the man who sacrifices everything to her can still not be certain of her favours.
The discovery of truth is prevented more effectively, not by the false appearance things present and which mislead into error, not directly by weakness of the reasoning powers, but by preconceived opinion, by prejudice.
In consequence of his originality, it is true of him in the highest degree, as indeed of all genuine philosophers, that only from their own works does one come to know them, not from the accounts of others. For the thoughts of those extraordinary minds cannot stand filtration through an ordinary head.
For the incredibly great majority of men are by their nature absolutely incapable of any but material aims; they cannot even comprehend any others. Accordingly, the pursuit of truth alone is a pursuit far too lofty and eccentric for us to expect that all or many, or indeed even a mere few, will sincerely take part in it.
It takes place, by and large, with the same sort of necessity as a tree brings forth fruit, and demands of the world no more than a soil on which the individual can flourish.
My guiding star in all seriousness has been truth. Following it, I could first aspire only to my own approval, entirely averted from an age that has sunk low as regards all higher intellectual efforts, and from a national literature demoralised but for the exceptions, a literature in which the art of combining lofty words with low sentiments has reached its zenith.
Writers may be classified as meteors, planets, and fixed stars... They belong not to one system, one nation only, but to the universe. And just because they are so very far away, it is usually many years before their light is visible to the inhabitants of this earth.
Suicide may also be regarded as an experiment -- a question which man puts to Nature, trying to force her to answer. The question is this: What change will death produce in a man’s existence and in his insight into the nature of things? It is a clumsy experiment to make; for it involves the destruction of the very consciousness which puts the question and awaits the answer.
As the biggest library if it is in disorder is not as useful as a small but well-arranged one, so you may accumulate a vast amount of knowledge but it will be of far less value to you than a much smaller amount if you have not thought it over for yourself; because only through ordering what you know by comparing every truth with every other truth can you take complete possession of your knowledge and get it into your power. You can think about only what you know, so you ought to learn something; on the other hand, you can know only what you have thought about.
Reading is merely a surrogate for thinking for yourself; it means letting someone else direct your thoughts. Many books, moreover, serve merely to show how many ways there are of being wrong, and how far astray you yourself would go if you followed their guidance. You should read only when your own thoughts dry up, which will of course happen frequently enough even to the best heads; but to banish your own thoughts so as to take up a book is a sin against the holy ghost; it is like deserting untrammeled nature to look at a herbarium or engravings of landscapes.
A man’s face as a rule says more, and more interesting things, than his mouth, for it is a compendium of everything his mouth will ever say, in that it is the monogram of all this man’s thoughts and aspirations.
The animals are much more content with mere existence than we are; the plants are wholly so; and man is so according to how dull and insensitive he is. The animal's life consequently contains less suffering but also less pleasure than the human's, the direct reason being that on the one hand it is free from care and anxiety and the torments that attend them, but on the other is without hope and therefore has no share in that anticipation of a happy future which, together with the enchanting products of the imagination which accompany it, is the source of most of our greatest joys and pleasures. The animal lacks both anxiety and hope because its consciousness is restricted to what is clearly evident and thus to the present moment: the animal is the present incarnate.
Optimism is not only a false but also a pernicious doctrine, for it presents life as a desirable state and man's happiness as its aim and object. Starting from this, everyone then believes he has the most legitimate claim to happiness and enjoyment. If, as usually happens, these do not fall to his lot, he believes that he suffers an injustice, in fact that he misses the whole point of his existence.
