On Human Nature by Arthur Schopenhauer (reading list .txt) 📖

something that lies beyond time, and so long as it exists at all, never changes. Therefore every man, being what he is and placed in the circumstances which for the moment obtain, but which on their part also arise by strict necessity, can absolutely never do anything else than just what at that moment he does do. Accordingly, the whole course of a man's life, in all its incidents great and small, is as necessarily predetermined as the course of a clock.

The main reason of this is that the kind of metaphysical free act which I have described tends to become a knowing consciousness - a perceptive intuition, which is subject to the forms of space and time. By means of those forms the unity and indivisibility of the act are represented as drawn asunder into a series of states and events, which are subject to the Principle of Sufficient Reason in its four forms - and it is this that is meant by necessity . But the result of it all assumes a moral complexion. It amounts to this, that by what we do we know what we are, and by what we suffer we know what we deserve.

Further, it follows from this that a man's individuality does not rest upon the principle of individuation alone, and therefore is not altogether phenomenal in its nature. On the contrary, it has its roots in the thing-in-itself, in the will which is the essence of each individual. The character of this individual is itself individual. But how deep the roots of individuality extend is one of the questions which I do not undertake to answer.

In this connection it deserves to be mentioned that even Plato, in his own way, represented the individuality of a man as a free act.[1] He represented him as coming into the world with a given tendency, which was the result of the feelings and character already attaching to him in accordance with the doctrine of metempsychosis. The Brahmin philosophers also express the unalterable fixity of innate character in a mystical fashion. They say that Brahma, when a man is produced, engraves his doings and sufferings in written characters on his skull, and that his life must take shape in accordance therewith. They point to the jagged edges in the sutures of the skull-bones as evidence of this writing; and the purport of it, they say, depends on his previous life and actions. The same view appears to underlie the Christian, or rather, the Pauline, dogma of Predestination.

[Footnote 1: Phaedrus and Laws, bk . x.]

But this truth, which is universally confirmed by experience, is attended with another result. All genuine merit, moral as well as intellectual, is not merely physical or empirical in its origin, but metaphysical; that is to say, it is given a priori and not a posteriori ; in other words, it lies innate and is not acquired, and therefore its source is not a mere phenomenon, but the thing-in-itself. Hence it is that every man achieves only that which is irrevocably established in his nature, or is born with him. Intellectual capacity needs, it is true, to be developed just as many natural products need to be cultivated in order that we may enjoy or use them; but just as in the case of a natural product no cultivation can take the place of original material, neither can it do so in the case of intellect. That is the reason why qualities which are merely acquired, or learned, or enforced - that is, qualities a posteriori , whether moral or intellectual - are not real or genuine, but superficial only, and possessed of no value. This is a conclusion of true metaphysics, and experience teaches the same lesson to all who can look below the surface. Nay, it is proved by the great importance which we all attach to such innate characteristics as physiognomy and external appearance, in the case of a man who is at all distinguished; and that is why we are so curious to see him. Superficial people, to be sure, - and, for very good reasons, commonplace people too, - will be of the opposite opinion; for if anything fails them they will thus be enabled to console themselves by thinking that it is still to come.

The world, then, is not merely a battlefield where victory and defeat receive their due recompense in a future state. No! the world is itself the Last Judgment on it. Every man carries with him the reward and the disgrace that he deserves; and this is no other than the doctrine of the Brahmins and Buddhists as it is taught in the theory of metempsychosis.

The question has been raised, What two men would do, who lived a solitary life in the wilds and met each other for the first time. Hobbes, Pufendorf, and Rousseau have given different answers. Pufendorf believed that they would approach each other as friends; Hobbes, on the contrary, as enemies; Rousseau, that they would pass each other by In silence. All three are both right and wrong. This is just a case in which the incalculable difference that there is in innate moral disposition between one individual and another would make its appearance. The difference is so strong that the question here raised might be regarded as the standard and measure of it. For there are men in whom the sight of another man at once rouses a feeling of enmity, since their inmost nature exclaims at once: That is not me! There are, others in whom the sight awakens immediate sympathy; their inmost nature says: That is me over again ! Between the two there are countless degrees. That in this most important matter we are so totally different is a great problem, nay, a mystery.

In regard to this a priori nature of moral character there is matter for varied reflection in a work by Bastholm, a Danish writer, entitled
Historical Contributions to the Knowledge of Man in the Savage State . He is struck by the fact that intellectual culture and moral excellence are shown to be entirely independent of each other, inasmuch as one is often found without the other. The reason of this, as we shall find, is simply that moral excellence in no wise springs from reflection, which is developed by intellectual culture, but from the will itself, the constitution of which is innate and not susceptible in itself of any improvement by means of education. Bastholm represents most nations as very vicious and immoral; and on the other hand he reports that excellent traits of character are found amongst some savage peoples; as, for instance, amongst the Orotchyses, the inhabitants of the island Savu, the Tunguses, and the Pelew islanders. He thus attempts to solve the problem, How it is that some tribes are so remarkably good, when their neighbours are all bad,

It seems to me that the difficulty may be explained as follows: Moral qualities, as we know, are heritable, and an isolated tribe, such as is described, might take its rise in some one family, and ultimately in a single ancestor who happened to be a good man, and then maintain its purity. Is it not the case, for instance, that on many unpleasant occasions, such as repudiation of public debts, filibustering raids and so on, the English have often reminded the North Americans of their descent from English penal colonists? It is a reproach, however, which can apply only to a small part of the population.

It is marvellous how every man's individuality (that is to say, the union of a definite character with a definite intellect) accurately determines all his actions and thoughts down to the most unimportant details, as though it were a dye which pervaded them; and how, in consequence, one man's whole course of life, in other words, his inner and outer history, turns out so absolutely different from another's. As a botanist knows a plant in its entirety from a single leaf; as Cuvier from a single bone constructed the whole animal, so an accurate knowledge of a man's whole character may be attained from a single characteristic act; that is to say, he himself may to some extent be constructed from it, even though the act in question is of very trifling consequence. Nay, that is the most perfect test of all, for in a matter of importance people are on their guard; in trifles they follow their natural bent without much reflection. That is why Seneca's remark, that even the smallest things may be taken as evidence of character, is so true: argumenta morum ex minimis quoque licet capere .[1] If a man shows by his absolutely unscrupulous and selfish behaviour in small things that a sentiment of justice is foreign to his disposition, he should not be trusted with a penny unless on due security. For who will believe that the man who every day shows that he is unjust in all matters other than those which concern property, and whose boundless selfishness everywhere protrudes through the small affairs of ordinary life which are subject to no scrutiny, like a dirty shirt through the holes of a ragged jacket - who, I ask, will believe that such a man will act honourably in matters of meum and tuum without any other incentive but that of justice? The man who has no conscience in small things will be a scoundrel in big things. If we neglect small traits of character, we have only ourselves to blame if we afterwards learn to our disadvantage what this character is in the great affairs of life. On the same principle, we ought to break with so-called friends even in matters of trifling moment, if they show a character that is malicious or bad or vulgar, so that we may avoid the bad turn which only waits for an opportunity of being done us. The same thing applies to servants. Let it always be our maxim: Better alone than amongst traitors.

[Footnote 1: Ep ., 52.]

Of a truth the first and foremost step in all knowledge of mankind is the conviction that a man's conduct, taken as a whole, and in all its essential particulars, is not governed by his reason or by any of the resolutions which he may make in virtue of it. No man becomes this or that by wishing to be it, however earnestly. His acts proceed from his innate and unalterable character, and they are more immediately and particularly determined by motives. A man's conduct, therefore, is the necessary product of both character and motive. It may be illustrated by the course of a planet, which is the result of the combined effect of the tangential energy with which it is endowed, and the centripetal energy which operates from the sun. In this simile the former energy represents character, and the latter the influence of motive. It is almost more than a mere simile. The tangential energy which properly speaking is the source of the planet's motion, whilst on the other hand the motion is kept in check by gravitation, is, from a metaphysical point of view, the will manifesting itself in that body.

To grasp this fact is to see that we really never form anything more than a conjecture of what we shall do under circumstances which are still to happen; although we often take our conjecture for a resolve. When, for instance, in pursuance of a proposal, a man with the greatest sincerity, and even eagerness, accepts an engagement to do this or that on the occurrence of a certain future event, it is by no means certain that he will fulfil the engagement;