Few philosophers agree with the positive views on solitude put forward by Arthur Schopenhauer (1788-1860). I am going to make comparisons, identify the differences, and look for the truth.
Aristotle (384-322 BC) acknowledged the value of solitude for learning and self-awareness, but considered impossible for humans to reach their full potential without social connections.
By “social connections,” Aristotle did not mean only family and friends; his definition of “social connections” encompasses the “polis,” that is, a Greek city with a population around three hundred thousand people in the case of Athens.
Schopenhauer’s views on solitude compared to Aristotle’s
In his Nicomachean Ethics, Aristotle defines “eudaimonia” (translated as “happiness”) as the outcome of flourishing. It’s a dynamic state of mind arising from activities: work, art, sports, learning, etc.
A large part of those activities require social interaction. It’s possible to achieve happiness in solitude, but not to the highest level. For instance, the pleasure of conversation with friends or from competing in sports cannot be easily replaced.
Like Schopenhauer, Aristotle held solitude in high regard in order to enhance self-reliance and self-confidence. It supplies a quiet environment for examining one’s actions, identify goals, and make plans for the future.
Schopenhauer’s views on solitude compared to St. Francis’
In the Middle Ages, the balance tipped in favour of solitude, which many regarded as a virtue. For instance, St. Francis of Assisi (1181-1226) often retired into the woods for periods of solitary reflection.
Solitude, although intermittent, was an important part of St. Francis’ lifestyle, coupled to poverty, simplicity and spirituality in the Christian context.
St. Francis regarded solitude as a method for achieving a deep understanding of God, nature and society. During his long retirements, he sought tranquillity and practised prayer.
From time to time, he walked away from his community to spend a couple of weeks in a cave, forest, or little hermitage in the mountains.
In contrast to Schopenhauer, St. Francis didn’t view solitude as a tool for self-development in the sense of skill learning. On the contrary, St. Francis resorted to solitude to learn humility. He wanted to detach himself from pride, ambition and material possessions.
Like Aristotle, St. Francis placed valued social interactions, but only if they take place in a Christian context; the definition given by St. Francis to “Christian context” includes humility as a major virtue, accompanied by poverty.
Schopenhauer’s positive views on solitude are annihilated to a large extent by St. Francis of Assisi’s requirements of prayer, religious meditation, and poverty. In the time employed by St. Francis to say his prayers, Schopenhauer was furiously writing one book after another.
Schopenhauer’s views on solitude compared to Shakespeare’s
In the Renaissance, a penchant for solitude was portrayed as a sign of madness. William Shakespeare (1564-1616) wrote for his controversial characters soliloquies in which they speak out their troubles.
You can see those soliloquies in Shakespeare’s plays “King Lear” (1608), “Hamlet” (1602) and “Macbeth” (1609). For the audience, it is hard to figure out if those characters are solitary because they are mad, or if they are mad because of loneliness.
Shakespeare presented solitude as a synonym of alienation, ostracism and incomprehension. His plays present solitude as a failed attempt to escape mental suffering and existential fears.
Whether it’s King Lear, Hamlet or Macbeth, solitude cannot solve their problems. Shakespeare’s dark characters eventually fall prey to excessive ambition and descend into madness.
Even in Shakespeare’s comedies, soliloquies serve to covey a character’s doubts, confusion and complaints. That’s the case of Jaques, a character in “As you like it” (1598), and Prospero, a character in “The tempest” (1607). For Shakespeare, solitude has no positive traits.
Schopenhauer disagreed with this portrayal of inner life. His own experience of solitude proved Shakespeare wrong, but it’s true that Schopenhauer was far more self-reliant than Macbeth, King Lear, or Hamlet.
Schopenhauer’s views on solitude compared to Jean-Paul Sartre’s
In the twentieth century, existentialist philosophers Albert Camus (1913-1960) and Jean-Paul Sartre (1905-1980) haven’t quite succeeded in restoring a balanced view on solitude. Their writings lack the balanced view that Aristotle had conveyed.
Sartre wrote the line “hell is other people” in his play titled “No exit”(1944). He presents solitude as a source of anxiety, which is impossible to avoid. Solitude forces people to face all their fears, unresolved situations, and make choices.
Even the refusal to make choices (and remain immobile) is itself a choice, argues Sartre. Solitude is a prerequisite for self-development, but the process is uncomfortable.
Problems can rarely be perfectly and totally solved. Solitude is uncomfortable because it reminds us of pending issues. Life entails disappointments, and those are magnified by solitude.
Schopenhauer’s views on solitude compared to Albert Camus’
Albert Camus took an approach similar to Shakespeare’s in portraying solitude as alienation. His novel “The stranger” was published in 1942 and presents a protagonist named Meursault, who suffers from a severe detachment from society.
Camus theorized that solitude leads humans to experience feelings of absurdity. In his view, solitude leads to reflection, and reflection leads to acknowledging the meaninglessness of life. The solution is for people to invent their own meaning.
Schopenhauer would have immediately discarded the ideas outlined by Camus and Sartre. For Schopenhauer, life is driven by the will (“life force”) and there is no place for feelings of absurdity. One should better devote every minute to achieving happiness and minimizing suffering.
If you are interested in applying rational ideas here and now for making decisions, I recommend you my book “Rationality is the way to happiness.”
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