Arthur Schopenhauer (1788-1860) built his philosophy step by step, starting with a central concept (the theory of the will), and adding layers of explanations. His physics, epistemology, logic and morality revolve around the theory of the will, and so do his views on the meaning of life.
According to Schopenhauer, the will (“life force”) drives all living creatures to secure their survival and reproduction; at the same time, the will prompts them seek pleasure but doesn’t pay attention to the costs and risks involved.
Historians of philosophy call Schopenhauer pessimistic, but the adjective doesn’t quite match Schopenhauer’s ideas. He did point out that humans cannot fulfil all their goals and desires; it is fact that everybody experiences some measure of failure, but this is not a solid argument to call Schopenhauer pessimistic.
Schopenhauer’s observations about suffering are accurate. It is foolish to dismiss them because they are unpleasant. Nobody can deny that frustration eventually ensues when people keep multiplying their ambitions and pursuing them relentlessly.
Schopenhauer’s meaning of life compared to Aristotle’s
As soon as one desire is satisfied, argues Schopenhauer, a new one is created. Why? Because of the pressure exerted by the will. Life is too short for achieving all objectives, learning all skills, or reading all books. This is not pessimism; it’s a fact.
When it comes to the meaning of life, Schopenhauer agrees with Aristotle (384-322 BC) that happiness is the ultimate goal of humans; however, Schopenhauer’s definition of happiness is different from Aristotle’s.
In the “Nicomachean Ethics,” Aristotle defined happiness as thriving or flourishing. Schopenhauer chooses a less ambitions definition. He talks about absence of suffering, peace of mind, contentment, and repeated pleasure.
I want to underline that Schopenhauer is emphasizing the repeatability aspect. The easiest path to happiness, he argues, is to acquire habits (such as playing classical music) that lead to repeated pleasure without negative side effects.
Peace of mind in Schopenhauer’s meaning of life
Schopenhauer’s views on the meaning of life permeate each essay compiled in “Parerga and Paralipomena” (1851). He says no to the endless multiplication of goals and desires, preferring a lifestyle of quiet contentment. He distrust the stress, anxiety and worry arising from excessive commitments.
True happiness requires discernment, argues Schopenhauer. If you let the will control your life, it will drive you from one goal to the next, never reaching full satisfaction, never granting you peace of mind.
Goals should be carefully selected, advised Schopenhauer. I agree with his condemnation of vanity and superficiality; those are bound to deliver more suffering than pleasure. For the long term, you want to build a stable, pleasant lifestyle that does not depend on other people’s approval.
In contrast to Aristotle, Schopenhauer did not consider the pursuit of knowledge as a prerequisite of happiness. He called for acquiring knowledge that builds self-awareness, prudence, foresight and self-reliance, leaving the rest aside. He regarded as pointless to pursue random or encyclopedic knowledge.
Asceticism in Schopenhauer’s meaning of life
Eastern philosophies (Buddhism and Hinduism) contributed to Schopenhauer’s views on the meaning of life. They brought him to endorse mild asceticism as a defence against the chaotic pressure exerted by the will.
Unless you let go of unworkable goals and desires, argued Schopenhauer, you are bound to fall prey to anxiety. Moderate asceticism can help you increase your peace of mind without having to renounce to the comforts of modernity.
In his essay “Two fundamental problems in ethics” (1843), Schopenhauer argued that compassion and empathy can enrich one’s life because they deepen our connection to other people, and give us a feeling of unity with the universe.
Nevertheless, he was referring to moderate compassion, not to extreme self-sacrifice for the sake of people who we haven’t even met personally. Schopenhauer’s call for compassion is not comparable in extent and depth to the Buddhist and Christian calls to practise compassion as a virtue.
Happiness in Schopenhauer’s meaning of life
I define Schopenhauer’s meaning of life as a realistic pursuit of happiness. It is the attitude of someone who knows the odds of the game and wants to win as often as possible, but without pushing his luck.
Schopenhauer acknowledges the need for each individual to build his own happiness. Instead of wasting decades theorizing about the meaning of life, one should acquire good habits and practise them assiduously. Happiness takes thoughtfulness and work. Do not delude yourself with unrealistic expectations.
To this end, Schopenhauer favoured aesthetic contemplation instead of meditation. He saw little benefit in meditation due to its passivity. In contrast, aesthetic contemplation (e.g., theatre, literature, paintings, music) brings us in contact with harmony, proportion and orderliness.
Lessons from Schopenhauer’s meaning of life
Schopenhauer remarked in his book “The world as will and representation” (1818) that humans start life with nothing, and advance steadily towards death, which returns them to nothing. The point of this observation is to encourage readers to make the best of their lives, not to render them pessimistic.
For Schopenhauer, all reflections on the meaning of life are exceedingly practical. He takes note of the obstacles, setbacks, and suffering, and supplies solid recommendations to minimize them. After assessing the risks, he chooses the smooth path.
In contrast to Buddhism, Hinduism and Christianity, reading Schopenhauer leads to determined action. He correctly regards happiness and the avoidance of trouble as goals for self-aware individuals. Only those are willing and able to pay the price.
Death is certain and happiness is not, but steady efforts are usually well rewarded. Although our lifespan is limited, we can achieve and enjoy many victories. Let us maximise those every step of the way.
If you are interested in applying rational philosophy today, I recommend you my book “Sequentiality: The amazing power of finding the right sequence of steps.”
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