The Essays of Arthur Schopenhauer: the Wisdom of Life. Артур Шопенгауэр
lucky, his struggles result in his having a really great pile of gold, which he leaves to his heir, either to make it still larger, or to squander it in extravagance. A life like this, though pursued with a sense of earnestness and an air of importance, is just as silly as many another which has a fool's cap for its symbol.
What a man has in himself is, then, the chief element in his happiness. Because this is, as a rule, so very little, most of those who are placed beyond the struggle with penury feel at bottom quite as unhappy as those who are still engaged in it. Their minds are vacant, their imagination dull, their spirits poor, and so they are driven to the company of those like them – for similis simili gaudet– where they make common pursuit of pastime and entertainment, consisting for the most part in sensual pleasure, amusement of every kind, and finally, in excess and libertinism. A young man of rich family enters upon life with a large patrimony, and often runs through it in an incredibly short space of time, in vicious extravagance; and why? Simply because, here too, the mind is empty and void, and so the man is bored with existence. He was sent forth into the world outwardly rich but inwardly poor, and his vain endeavor was to make his external wealth compensate for his inner poverty, by trying to obtain everything from without, like an old man who seeks to strengthen himself as King David or Maréchal de Rex tried to do. And so in the end one who is inwardly poor comes to be also poor outwardly.
I need not insist upon the importance of the other two kinds of blessings which make up the happiness of human life; now-a-days the value of possessing them is too well known to require advertisement. The third class, it is true, may seem, compared with the second, of a very ethereal character, as it consists only of other people's opinions. Still every one has to strive for reputation, that is to say, a good name. Rank, on the other hand, should be aspired to only by those who serve the state, and fame by very few indeed. In any case, reputation is looked upon as a priceless treasure, and fame as the most precious of all the blessings a man can attain, – the Golden Fleece, as it were, of the elect: whilst only fools will prefer rank to property. The second and third classes, moreover, are reciprocally cause and effect; so far, that is, as Petronius' maxim, habes habeberis, is true; and conversely, the favor of others, in all its forms, often puts us in the way of getting what we want.
CHAPTER II
PERSONALITY, OR WHAT A MAN IS
We have already seen, in general, that what a man is contributes much more to his happiness than what he has, or how he is regarded by others. What a man is, and so what he has in his own person, is always the chief thing to consider; for his individuality accompanies him always and everywhere, and gives its color to all his experiences. In every kind of enjoyment, for instance, the pleasure depends principally upon the man himself. Every one admits this in regard to physical, and how much truer it is of intellectual, pleasure. When we use that English expression, "to enjoy one's self," we are employing a very striking and appropriate phrase; for observe – one says, not "he enjoys Paris," but "he enjoys himself in Paris." To a man possessed of an ill-conditioned individuality, all pleasure is like delicate wine in a mouth made bitter with gall. Therefore, in the blessings as well as in the ills of life, less depends upon what befalls us than upon the way in which it is met, that is, upon the kind and degree of our general susceptibility. What a man is and has in himself, – in a word personality, with all it entails, is the only immediate and direct factor in his happiness and welfare. All else is mediate and indirect, and its influence can be neutralized and frustrated; but the influence of personality never. This is why the envy which personal qualities excite is the most implacable of all, – as it is also the most carefully dissembled.
Further, the constitution of our consciousness is the ever present and lasting element in all we do or suffer; our individuality is persistently at work, more or less, at every moment of our life: all other influences are temporal, incidental, fleeting, and subject to every kind of chance and change. This is why Aristotle says: It is not wealth but character that lasts.3
[Greek: – hae gar phusis bebion ou ta chraemata]
And just for the same reason we can more easily bear a misfortune which comes to us entirely from without, than one which we have drawn upon ourselves; for fortune may always change, but not character. Therefore, subjective blessings, – a noble nature, a capable head, a joyful temperament, bright spirits, a well-constituted, perfectly sound physique, in a word, mens sana in corpore sano, are the first and most important elements in happiness; so that we should be more intent on promoting and preserving such qualities than on the possession of external wealth and external honor.
And of all these, the one which makes us the most directly happy is a genial flow of good spirits; for this excellent quality is its own immediate reward. The man who is cheerful and merry has always a good reason for being so, – the fact, namely, that he is so. There is nothing which, like this quality, can so completely replace the loss of every other blessing. If you know anyone who is young, handsome, rich and esteemed, and you want to know, further, if he is happy, ask, Is he cheerful and genial? – and if he is, what does it matter whether he is young or old, straight or humpbacked, poor or rich? – he is happy. In my early days I once opened an old book and found these words: If you laugh a great deal, you are happy; if you cry a great deal, you are unhappy; – a very simple remark, no doubt; but just because it is so simple I have never been able to forget it, even though it is in the last degree a truism. So if cheerfulness knocks at our door, we should throw it wide open, for it never comes inopportunely; instead of that, we often make scruples about letting it in. We want to be quite sure that we have every reason to be contented; then we are afraid that cheerfulness of spirits may interfere with serious reflections or weighty cares. Cheerfulness is a direct and immediate gain, – the very coin, as it were, of happiness, and not, like all else, merely a cheque upon the bank; for it alone makes us immediately happy in the present moment, and that is the highest blessing for beings like us, whose existence is but an infinitesimal moment between two eternities. To secure and promote this feeling of cheerfulness should be the supreme aim of all our endeavors after happiness.
Now it is certain that nothing contributes so little to cheerfulness as riches, or so much, as health. Is it not in the lower classes, the so-called working classes, more especially those of them who live in the country, that we see cheerful and contented faces? and is it not amongst the rich, the upper classes, that we find faces full of ill-humor and vexation? Consequently we should try as much as possible to maintain a high degree of health; for cheerfulness is the very flower of it. I need hardly say what one must do to be healthy – avoid every kind of excess, all violent and unpleasant emotion, all mental overstrain, take daily exercise in the open air, cold baths and such like hygienic measures. For without a proper amount of daily exercise no one can remain healthy; all the processes of life demand exercise for the due performance of their functions, exercise not only of the parts more immediately concerned, but also of the whole body. For, as Aristotle rightly says, Life is movement; it is its very essence. Ceaseless and rapid motion goes on in every part of the organism. The heart, with its complicated double systole and diastole, beats strongly and untiringly; with twenty-eight beats it has to drive the whole of the blood through arteries, veins and capillaries; the lungs pump like a steam-engine, without intermission; the intestines are always in peristaltic action; the glands are all constantly absorbing and secreting; even the brain has a double motion of its own, with every beat of the pulse and every breath we draw. When people can get no exercise at all, as is the case with the countless numbers who are condemned to a sedentary life, there is a glaring and fatal disproportion between outward inactivity and inner tumult. For this ceaseless internal motion requires some external counterpart, and the want of it produces effects like those of emotion which we are obliged to suppress. Even trees must be shaken by the wind, if they are to thrive. The rule which finds its application here may be most briefly expressed in Latin: omnis motus, quo celerior, eo magis motus.
How much our happiness depends upon our spirits, and these again upon our state of health, may be seen by comparing the influence which the same external circumstances or events have upon us when we are well and strong with the effects which they have when we are depressed and troubled with ill-health. It is not what things are objectively and in themselves, but what they are for us, in our way of looking at them,
Eth. Eud., vii. 2. 37: