It’s not correct to say that Arthur Schopenhauer (1788-1860) embraced a form of metaphysical determinism. His philosophy rests on the assumption that the will (which I translate as “life force”) influences all events, but there is a substantial distance between influencing and determining.
The difference between influence and determinism has large consequences. I am not pointing to a trivial linguistic variance. If you want to make good decisions and keep anxiety at bay, it is crucial that you understand the difference.
In his major work “The world as will and representation” (1818), Schopenhauer argued that the will is the fundamental force underlying reality. He described the will as irrational and blind. It’s ceaseless energy that propels all existence.
Determinism and Schopenhauer’s theory of the will
According to Schopenhauer, the will manifests itself in all animal and human actions. It helps shape human desires, goals and decisions, although we experience those as free-chosen. In all cases, Schopenhauer argued, we are subject to the relentless influence of the will. Yet, we are neither helpless nor enslaved.
Schopenhauer’s philosophical stance is that it’s hard to slow down or minimize the influence of the will. As individuals, we are convinced that have free will, but to a large extent, we are driven by the “life force” that propels the cosmos.
I would not use the term “determinism” for describing how the will is influencing human life. We are driven to achieve the goals inherent in the will (pleasure, reproduction, etc.) but we are not blind brutes unable to figure things out.
Necessity and Schopenhauer’s theory of the will
Although Schopenhauer employs the concept of “necessity” to underscore the nature of the will, he does not mean that one is unable to escape or minimize the influence of the life force.
I regard it as a lame excuse when criminals blame nature or metaphysical forces for their crimes. They’ll employ the term “necessity,” just as Schopenhauer had done, but one should not give credence to their stories of blind, irrational influence.
Schopenhauer contends that every event in the world can be regarded as a manifestation of the will, but manifestation does not mean total control. Similarly, Sigmund Freud (1856-1939) viewed one’s survival as a manifestations of one’s instincts, not as an enslaved, subservient function thereof.
In “the world as will and representation,” Schopenhauer is providing valuable advice about how to restate our freedom. In general, one is better off by exercising caution; we should steer away from unbridled passion and cultivate prudence.
Schopenhauer’s countermeasures against determinism
He recommended artistic contemplation as counter-measure against stress and anxiety. Instead of allowing the will to push you around and control your urges, you should take a break. It is in your interest to experience moments of pure beauty. They will enable you to place events in the proper perspective.
Schopenhauer described the will as “the force at the core of every action by every creature and at the core of the cosmos. It is a force that influences nature and human behaviour.”
Note that Schopenhauer systematically refrained from using adjectives such as “absolute” when referring to the will. He did not agree with Hegel’s concept of the absolute spirit as a driver of history. In fact, he deeply disliked all ideas by Hegel (1770-1831).
When Schopenhauer uses the words “the force at the core of every action,” he is not attributing to the will more power than the one giving by Sigmund Freud to instincts; those are factors to be reckoned with, but there are other elements present in all human decisions. The will and instincts are not deterministic.
Schopenhauer’s principles of sufficient reason
Philosophers will sometimes employ the following quote to prove Schopenhauer’s determinism: “Everything a man knows has its foundation in the will. Its life force helps shape every idea, feeling and action of every person.”
However, one should place the quote in its context, not in a philosophical vacuum. Its interpretation requires understanding the doctoral dissertation submitted by Schopenhauer in 1808. It carries the esoteric title: “On the fourfold root of the principle of sufficient reason.”
The dissertation consists of a systematic analysis of causal relationships that provide “sufficient reasons” to explain events in the world. Schopenhauer addresses relationship of physical cause and effect, logical connections, human goals and desires.
Schopenhauer is mentioning the will as “sufficient reason” for human goals and desires, but not at their only driver. When he says that the will “helps shape ideas, feelings and actions,” one should place the statement in the proper context. It’s one of the fourfold roots of a sufficient reason, not the only one.
Right decisions, those that further one’s happiness, are made when we push ourself to think philosophically. It all revolves around rejecting determinism. The purpose of human intellect is help us remove distortions from our perception of reality.
Schopenhauer’s on desires and determinism
Instead of succumbing to blind determinism, we need to use our intellect as “a mirror that reflects objects without pollution or influence from the will.”
The task of the philosopher, argued Schopenhauer, is to help us distinguish between narratives favoured by the will and the objective reality, that is, “things-in-themselves” or “noumena.”
According to Schopenhauer, the will prompts desire, but it’s not the same as desire. “The will (or life force) makes us strive for all things after life. It’s the equivalent of the will to live, but can be subdued though ethical and artistic countermeasures.”
Human goals and desires are constantly evolving, but so are our abilities to tame and channel them. “Desires are insatiable and will increase over time,” but we can avail ourselves of the techniques provided by Hinduism, Buddhism and Christianity.
Schopenhauer described the will as “unyielding, inflexible, an blind,” and called readers to remain watchful to prevent dire errors. Don’t blame your mistakes on determinism, but on your lack of philosophical sophistication.
By studying Schopenhauer’s countermeasures (similar to the Buddhist concept of “nirvana”), you can keep determinism out of your life. The is no need to make things more stressful than necessary.
If you are interesting in applying rational philosophy to real problem solving in everyday life, I recommend you my book “Thriving in difficult times.”
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