While most nineteenth-century philosophers focused their efforts on epistemology and social ethics, Arthur Schopenhauer (1788–1860) stands alone in his concern for individual well- being and happiness.
He rejected the trend set by Kant, Fichte and Hegel because he could not see any practical application. Those three thinkers are categorized in philosophy books as “idealistic,” but I think that it’s more accurate to call them “otherworldly.”
Kant’s theory of the categorical imperative is useless in real life. Nobody can take decisions at a reasonable speed if every time he has to check if the underlying principles are universal, eternal and categorical. Kant’s proposal was nonsense.
Similarly, Fichte’s concept of a “metaphysical ego” is just a delusion. No supernatural consciousness is driving nations in a particular direction. No metaphysical force prompts people to make the right decision every time. Fichte was totally wrong.
Hegel is possibly the worst of them all because he worked so hard to undermine Aristotelian traditions. His writings built a pandemonium of pseudo-concepts. His theory of the absolute spirit driving history forward has no bearing in reality.
Schopenhauer linked self-discipline to happiness
Schopenhauer held idealist thinkers at a prudent distance. In his works “About the fourfold root of the principle of sufficient reason”(1814), “The world as will and representation” (1818), and “Parerga and Paralipomena” (1851), he proposed practical steps to increase self-awareness and steer away from problems.
Let us pass review to Schopenhauer’s key recommendations on human happiness.
First, Schopenhauer advised and practised self-discipline as a way of life. He made the effort to develop beneficial habits, and practised them day after day, making no exceptions. In this respect, Schopenhauer was following Seneca’s prescription.
In his essays, Seneca (4-65 AD) called for equanimity, self-discipline and prudence; his “Letters to Lucilium” are covering subjects he had already addressed in his essays “On clemency” and “On anger.”
Schopenhauer compared to Seneca
According to Seneca and Schopenhauer, self-discipline can greatly contribute to happiness because it enables us to take the right decisions and carry them out, day after day.
Seneca emphasized self-discipline in personal finances and recommended frugality in dress, food and accommodation. His theory is that self-discipline renders humans more resilient and helps them cope effectively with setbacks or disappointments.
Schopenhauer regarded self-discipline as essential to protect ourselves against the will (“life force”); without self-discipline, one cannot resist the drive towards short-term pleasure that can prove fairly expensive down the road.
In his works, Schopenhauer praised self-discipline as a key virtue and found confirmation in Hinduism, Buddhism and the Bible. He also argued that self-discipline helps us minimize the disruptions created by the will in our thoughts and reflexes.
Seneca had no access to literary sources from Hinduism and Buddhism, nor he had read the Ancient Testament, but came up with similar arguments. Self-discipline helps us deal optimally with circumstances outside our control because it creates solid intellectual and physical reflexes.
Schopenhauer linked simplicity to happiness
Second, Schopenhauer recommended simplicity in manners, dress, habits and personal relations. His writings on this theme remind me of Roman Emperor Marcus Aurelius (121-180 AD) and his work “Meditations.”
According to Marcus Aurelius, we can increase our level of happiness if we avoid unnecessary encumbrances; simplicity is essential for enjoying life to the utmost; it demands a lifestyle in accordance with nature.
Simplicity enables individuals to shun waste and build inner and outer defences. It helps people accumulate savings to build a margin of safety. By adopting a simple, modest lifestyle, you will cope more effectively with accidents, errors, setbacks and bad luck, when they do occur.
Schopenhauer compared to Marcus Aurelius
Marcus Aurelius emphasized regular self-examination as a tool for improving habits such as simplicity. In Schopenhauer’s works, we find calls for awareness of the distortions created by the will.
Schopenhauer regarded self-awareness far more crucial than self-examination. Why? Because mistake prevention can spare you far more trouble than self-examination after the fact. Stay on guard by adopting good habits such as simplicity and enjoy the accompanying peace of mind.
Third, artistic contemplation. In this respect, Schopenhauer was very different from Seneca, Marcus Aurelius, Christianity, Buddhism and Hinduism. He considered their advice deficient for dealing effectively with stress.
For instance, Marcus Aurelius tried to find peace of mind by expressing gratitude for every enjoyment in daily life, but does his advice really work? Is it worthy to devote one’s intellectual energies to finding things to be grateful for?
Schopenhauer didn’t find this strategy workable and neither do I. His advice is to engage in artistic contemplation, such as listening to music or reading inspiring literature. You can attain the same effect by walking on the beach, hiking in the woods, or enjoying nature in other ways.
Th perspectives on happiness provided by Schopenhauer are worth studying and practising. The condense wisdom gathered through the centuries by philosophers and religionists. I regard those ideas as particularly useful for stressed individuals.
If you are looking for ways to apply rational philosophy and solve problems here and now, I recommend you my book titled “Against all odds: How to achieve great victories in desperate times.”
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