The Essays of Arthur Schopenhauer; Counsels and Maxims. Артур ШопенгауэрЧитать онлайн книгу.
always just in front of them, and they keep on trying to get it. Such people are in a constant state of illusion as to their whole existence; they go on living ad interim, until at last they die.
Instead, therefore, of always thinking about our plans and anxiously looking to the future, or of giving ourselves up to regret for the past, we should never forget that the present is the only reality, the only certainty; that the future almost always turns out contrary to our expectations; that the past, too, was very different from what we suppose it to have been. But the past and the future are, on the whole, of less consequence than we think. Distance, which makes objects look small to the outward eye, makes them look big to the eye of thought. The present alone is true and actual; it is the only time which possesses full reality, and our existence lies in it exclusively. Therefore we should always be glad of it, and give it the welcome it deserves, and enjoy every hour that is bearable by its freedom from pain and annoyance with a full consciousness of its value. We shall hardly be able to do this if we make a wry face over the failure of our hopes in the past or over our anxiety for the future. It is the height of folly to refuse the present hour of happiness, or wantonly to spoil it by vexation at by-gones or uneasiness about what is to come. There is a time, of course, for forethought, nay, even for repentance; but when it is over let us think of what is past as of something to which we have said farewell, of necessity subduing our hearts —
[Greek: alla ta men protuchthai easomen achnumenoi per tumhon eni staethessi philon damasntes hanankae],11
and of the future as of that which lies beyond our power, in the lap of the gods —
[Greek: all aetoi men tauta theon en gounasi keitai.]12
But in regard to the present let us remember Seneca's advice, and live each day as if it were our whole life, —singulas dies singulas vitas puta: let us make it as agreeable as possible, it is the only real time we have.
Only those evils which are sure to come at a definite date have any right to disturb us; and how few there are which fulfill this description. For evils are of two kinds; either they are possible only, at most probable; or they are inevitable. Even in the case of evils which are sure to happen, the time at which they will happen is uncertain. A man who is always preparing for either class of evil will not have a moment of peace left him. So, if we are not to lose all comfort in life through the fear of evils, some of which are uncertain in themselves, and others, in the time at which they will occur, we should look upon the one kind as never likely to happen, and the other as not likely to happen very soon.
Now, the less our peace of mind is disturbed by fear, the more likely it is to be agitated by desire and expectation. This is the true meaning of that song of Goethe's which is such a favorite with everyone: Ich hab' mein' Sach' auf nichts gestellt. It is only after a man has got rid of all pretension, and taken refuge in mere unembellished existence, that he is able to attain that peace of mind which is the foundation of human happiness. Peace of mind! that is something essential to any enjoyment of the present moment; and unless its separate moments are enjoyed, there is an end of life's happiness as a whole. We should always collect that To-day comes only once, and never returns. We fancy that it will come again to-morrow; but To-morrow is another day, which, in its turn, comes once only. We are apt to forget that every day is an integral, and therefore irreplaceable portion of life, and to look upon life as though it were a collective idea or name which does not suffer if one of the individuals it covers is destroyed.
We should be more likely to appreciate and enjoy the present, if, in those good days when we are well and strong, we did not fail to reflect how, in sickness and sorrow, every past hour that was free from pain and privation seemed in our memory so infinitely to be envied – as it were, a lost paradise, or some one who was only then seen to have acted as a friend. But we live through our days of happiness without noticing them; it is only when evil comes upon us that we wish them back. A thousand gay and pleasant hours are wasted in ill-humor; we let them slip by unenjoyed, and sigh for them in vain when the sky is overcast. Those present moments that are bearable, be they never so trite and common, – passed by in indifference, or, it may be, impatiently pushed away, – those are the moments we should honor; never failing to remember that the ebbing tide is even how hurrying them into the past, where memory will store them transfigured and shining with an imperishable light, – in some after-time, and above all, when our days are evil, to raise the veil and present them as the object of our fondest regret.
SECTION 6. Limitations always make for happiness. We are happy in proportion as our range of vision, our sphere of work, our points of contact with the world, are restricted and circumscribed. We are more likely to feel worried and anxious if these limits are wide; for it means that our cares, desires and terrors are increased and intensified. That is why the blind are not so unhappy as we might be inclined to suppose; otherwise there would not be that gentle and almost serene expression of peace in their faces.
Another reason why limitation makes for happiness is that the second half of life proves even more dreary that the first. As the years wear on, the horizon of our aims and our points of contact with the world become more extended. In childhood our horizon is limited to the narrowest sphere about us; in youth there is already a very considerable widening of our view; in manhood it comprises the whole range of our activity, often stretching out over a very distant sphere, – the care, for instance, of a State or a nation; in old age it embraces posterity.
But even in the affairs of the intellect, limitation is necessary if we are to be happy. For the less the will is excited, the less we suffer. We have seen that suffering is something positive, and that happiness is only a negative condition. To limit the sphere of outward activity is to relieve the will of external stimulus: to limit the sphere of our intellectual efforts is to relieve the will of internal sources of excitement. This latter kind of limitation is attended by the disadvantage that it opens the door to boredom, which is a direct source of countless sufferings; for to banish boredom, a man will have recourse to any means that may be handy – dissipation, society, extravagance, gaming, and drinking, and the like, which in their turn bring mischief, ruin and misery in their train. Difficiles in otio quies– it is difficult to keep quiet if you have nothing to do. That limitation in the sphere of outward activity is conducive, nay, even necessary to human happiness, such as it is, may be seen in the fact that the only kind of poetry which depicts men in a happy state of life – Idyllic poetry, I mean, – always aims, as an intrinsic part of its treatment, at representing them in very simple and restricted circumstances. It is this feeling, too, which is at the bottom of the pleasure we take in what are called genre pictures.
Simplicity, therefore, as far as it can be attained, and even monotony, in our manner of life, if it does not mean that we are bored, will contribute to happiness; just because, under such circumstances, life, and consequently the burden which is the essential concomitant of life, will be least felt. Our existence will glide on peacefully like a stream which no waves or whirlpools disturb.
SECTION 7. Whether we are in a pleasant or a painful state depends, ultimately, upon the kind of matter that pervades and engrosses our consciousness. In this respect, purely intellectual occupation, for the mind that is capable of it, will, as a rule, do much more in the way of happiness than any form of practical life, with its constant alternations of success and failure, and all the shocks and torments it produces. But it must be confessed that for such occupation a pre-eminent amount of intellectual capacity is necessary. And in this connection it may be noted that, just as a life devoted to outward activity will distract and divert a man from study, and also deprive him of that quiet concentration of mind which is necessary for such work; so, on the other hand, a long course of thought will make him more or less unfit for the noisy pursuits of real life. It is advisable, therefore, to suspend mental work for a while, if circumstances happen which demand any degree of energy in affairs of a practical nature.
SECTION 8. To live a life that shall be entirely prudent and discreet, and to draw from experience all the instruction it contains, it is requisite to be constantly thinking back, – to make a kind of recapitulation of what we have done, of our impressions and sensations, to compare our former with our present