I’m going to point to several examples to illustrate the views of Arthur Schopenhauer (1788-1860) on the nature of human existence. The examples are drawn from famous literary works depicting challenging situations that put Schopenhauer’s advice to the test.
Before starting with the examples, let me summarize in four paragraphs Schopenhauer’s views on the nature of existence.
First, living creatures as driven by the will, which I translate as “life force” or “primal energy;” the will drives them towards reproduction and survival. The will generates one desire after another. Some of them can be fulfilled, others not.
Second, the influence of the will can have disastrous effects on humans because it drives them towards decisions that fulfil short-term desires but without considering the costs, risks, and liabilities. These aspects are presented in Schopenhauer’s book “About the fourfold root of the principle of sufficient reason,” published in 1814.
Third, unless you adopt countermeasures, you are likely to succumb to the influence of the will and pay a high price. Your career, finances, reputation and health are at risk. It is in your interest to stay alert and steer away from questionable choices. These aspects are outlined in Schopenhauer’s book “The world as will and representation” (1818).
Fourth, human beings can adopt countermeasures to reduce the negative influence of the will, avoid suffering and increase happiness. The measures involve self-discipline, risk reduction and keeping a margin of safety. The countermeasures are found in Schopenhauer’s book “Parerga and Paralipomena” (1851).
Herman Hesse and the nature of existence
Let’s now take a look at the examples, starting with the hero of the novel “Wolf of the steppes” (1927). Its author, Hermann Hesse, born in Germany in 1877, passed away in Montagnola, Switzerland.
In “Wolf of the steppes,” the hero, Harry Haller, embodies a psychological archetype. Haller is a solitary, tormented man, who is caught between his human and wild (wolfish) impulses.
Haller is an outsider, driven by pleasure and other emotions, which remind us of Schopenhauer’s description of the will. Yet, Haller fails to adopt proper countermeasures. At the end of the novel, he is almost driven to insanity when he visits the Magic Theatre, a roadside attraction similar to the house of horrors.
Despite the similarities between Haller and Schopenhauer’s philosophy, I must also point to the differences. Schopenhauer devoted decades to reflecting how to minimize the influence of the will, reduce risks, and enjoy life to the maximum. Haller is a man suffering from bad choices made under the influence of the will.
When Herman Hesse wrote “Wolf of the steppes,” he wasn’t trying to illustrate Schopenhauer’s philosophy, but came close to doing so. Haller offers one of the best literary examples of the dire consequences of encountering the will without proper preparation.
Siddhartha and the nature of existence
In a previous novel titled “Siddhartha” (1922), Hesse made a serious effort of presenting countermeasures to be adopted in order to minimize the negative influence of the will. The ideas in “Siddhartha” are remarkably close to Schopenhauer’s work.
Siddhartha is faced with unfulfilled desires for success and material possessions, pleasure and social recognition; however, he realizes that the fulfilment of those desires will be transient, and awaken new cravings. That’s a major insight appearing in all works by Schopenhauer.
Like Schopenhauer, Siddhartha acknowledges the inevitable suffering tied to the human condition. The suffering is linked to the unquenchable nature of human desires. The life force or “will” is driving Siddhartha to a vicious circle of desires which can never be permanently fulfilled.
Siddhartha practises meditation and contemplation in nature to raise his self-awareness and cultivate his self-discipline. His practices are similar to Schopenhauer’s recommendations for a happy life. The only difference is that Schopenhauer preferred artistic contemplation to contemplation in nature.
“Siddhartha” shows a profound influence of Buddhism and Hinduism, which you can also detect in Schopenhauer’s work. I regard “Siddhartha” as a fairly accomplished embodiment of Schopenhauer’s philosophy, although it misses other measures (such as risk reduction) recommended by Schopenhauer.
Gustave Flaubert and the nature of existence
Another good example is Schopenhauer’s theory of the will is the protagonist of “Madame Bovary” (1857), a novel written by Gustave Flaubert (1821-1880).
Literary critics categorize Flaubert as a master of realism. In his works, you’ll find a meticulous attention to detail coupled to a deep exploration of human psychology.
The perceptions, thoughts and mistaken decisions of Emma Bovary (Madame Bovary) match Schopenhauer’s views on the nature of existence.
Flaubert’s novel recounts the story of Emma Bovary, who is a young woman with unfulfilled desires. She marries Charles Bovary, a small-town doctor, but grows disenchanted with her boring lifestyle. She seeks escape through foolish spending and an extramarital affair that ends catastrophically.
Schopenhauer had described such a behaviour and predicted a catastrophic outcome for people like Emma Bovary; once she lets the will (“life force”) take control of her life, she begins to make one mistake after another.
Flaubert wrote “Madame Bovary” in the period 1850-1856. Since he did not speak German, I am fairly sure that he had not read Schopenhauer’s works.
Schopenhauer’s “The world as will and representation” was in print since 1818, but English and French translations were not yet available when Flaubert wrote “Madame Bovary.” It is conceivable though that Flaubert had heard of Schopenhauer’s ideas.
In any case, Emma Bovary illustrates the consequences of pursuing unbridled desires. Her story exemplifies the disasters that occur when men and women are dominated by the will.
If Emma Bovary had studied Schopenhauer’s “Parerga and Paralipomena” and implemented its recommendations, her life would have not been destroyed. She would have steered away from foolish decisions and found a feasible path to happiness.
Stendhal and the nature of existence
Lastly, I want to mention Julien Sorel, the hero in the novel “The Red and the Black” (1830), written by the French author Marie-Henri Beyle, known by his pen name Stendhal, who was born in 1783, in Grenoble, France, and died in Paris in 1842.
Stendhal wrote with remarkable psychological insight. “The Red and the Black” explores the high ambitions (romantic and professional) of Julien Sorel; he is a young man driven by deep desires to climb the social ladder, but he underrates the hurdles he is facing. As a result, he ends up making terrible mistakes.
Julien Sorel is driven by the will (“life force”) described by Schopenhauer. He desires romantic and financial success, but fails to assess the risks and choose a workable path. His story reflects the ceaseless, blind striving of the will.
The romantic entanglements Julien Sorel are rather foolish, but reflect Schopenhauer’s views on the nature of existence. If Sorel had adopted Schopenhauer’s advice, he would have done much better.
Unfortunately, Sorel lacked enough self-awareness, wisdom and maturity to reconcile his ambitions with his social context. The sad ending of “The Red and the Black” creates a powerful literary effect, but for those seeking wisdom, Schopenhauer did a better job than Stendhal.
If you are interested in applying rational philosophical ideas to solving problems, I recommend you my book titled “The 10 principles of rational living.”
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