In the field of ethics, Arthur Schopenhauer (1788-1860) was influenced by Buddhist thought. In particular, Schopenhauer held in high regard the Buddhist concern for suffering, placing empathy and compassion at the centre of his ethical system.
Nonetheless, there are fundamental differences between the ideas of Schopenhauer and the Buddhist religion.
In his book “The world as will and representation” (1808), Schopenhauer theorized that the universe is driven by the will (“life force”). Every living creature is thus prompted to secure its survival, reproduction, and seek short-term pleasure.
Buddhist religion does not rely on any principles equivalent to Schopenhauer’s theory of the will. However, it views desires and ambitions as a source of frustration, pain and sorrow. Like Schopenhauer, Buddhism seeks peace of mind by reduction all factors that generate suffering.
Influence of Buddhism on Schopenhauer
The overlapping area between Buddhism and Schopenhauer revolves around empathy and compassion; for Buddhists, those are practices that enable humans to reduce pain.
I see a similar conception in Schopenhauer, although he put forward the argument that empathy and compassion benefit as well the people who practise them. Practitioners benefit from those virtues by becoming increasingly self-aware, benevolent and outwardly focused.
While Buddhist religion aims at inner peace, Schopenhauer regards empathy and compassion as tools for escaping the dire influence of the will. Schopenhauer’s objective isn’t only inner peace, but also self-awareness, self-reliance and happiness; the latter requires the reduction and elimination of suffering.
Inner peace in Schopenhauer and Buddhism
By drawing ethical values from Buddhism, Schopenhauer is reinforcing his opposition to Immanuel Kant (1724-1804) and Friedrich Hegel (1770-1831); those philosophers had proposed abstract ethical systems unconnected to real-life experience.
When Schopenhauer integrated compassion in his morality system, his goal was to increase lifetime enjoyment by helping people make better decisions. He regarded self-awareness as a prerequisite to clear thinking and making good choices.
Schopenhauer’s book titled “Two fundamental problems of ethics” (1843) doesn’t endorse the Buddhist “nirvana” concept without making some adaptations. While Buddhism is seeking quietness and liberation of all desires, Schopenhauer considers peace of mind only the first step.
According to Schopenhauer, happiness goes far beyond the search for inner peace and detachment from desire. Simplicity, meditation and contemplation are only intermediate stages, not a goal unto themselves.
Happiness in Schopenhauer and Buddhism
Aristotle (384-322 BC) had theorized in his “Nicomachean ethics” that human happiness requires flourishing. It requires a purpose and the deployment of steady effort; human beings are not plants that can be contented with passivity and immobility.
Schopenhauer’s theory of the will does not predicate a total, absolute abolition of individuality. On the contrary, it promotes the development of self-awareness and self-reliance. The goals encompass inner peace, personal growth, real-life achievement and keeping disruptions at bay,
If you read Schopenhauer’s biography, you will see that his lifestyle does not correspond to Buddhist ideals. The image of emaciated Buddhist monks intoning chants to escape the world and seek inner peace has nothing to do with Schopenhauer.
One should not confound accessory details with core ideals. For Schopenhauer, the Buddhist calls for empathy, compassion and inner peace are means to an end, not an end in itself.
Asceticism in Schopenhauer and Buddhism
The same argument applies to Schopenhauer’s asceticism. It is not an imitation of the lifestyle of Buddhist monks. When I point to Schopenhauer’s parsimony and preference for low-cost entertainments, I’m depicting a self-reliant lifestyle, not one of misery and deprivation.
In his “Parerga and Paralipomena” (1851), Schopenhauer is describing pain and suffering as enemies of human happiness, but at the same time, he is describing happiness as a frequent repetition of pleasure.
Like Buddhists, Schopenhauer aimed at inner peace, but he did not stop there. He wanted to stay free of anxiety and stress in order to enjoy life more, not to destroy pleasure and joy.
The days and evenings in Schopenhauer’s life (in particular as of 1830) were filled with joyful activities. He love reading, writing, playing music, taking long walks, and giving lectures. None of those activities matches a pure Buddhist lifestyle.
Achievement in Schopenhauer and Buddhism
In his lectures, Schopenhauer acknowledged that happiness often proves illusory. If reality often shatters human dreams, to what extent did Schopenhauer aspire to happiness? To which extent could he overcome his failures and setbacks?
Like experienced Buddhist monks, Schopenhauer displayed a remarkable resilience. He took note of the risks and adopted countermeasures. He assessed the costs and figured out how to minimize them in order to achieve his goals.
The founder of Buddhism, Siddhartha Gautama (563-483 BC), told his followers to focus on the present moment instead of dwelling in the past and worrying about the future.
However, successful living requires more than focusing on the present. Schopenhauer grasped the need to work steadily in order to become self-aware, self-reliant and effective. He took from Buddhism the elements that furthered his goals, but then kept going further to secure happiness.
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