In the life of Arthur Schopenhauer (1788-1860), I’ve named the last two decades “the illustrious years.” During those two decades, Schopenhauer enjoyed the status of a minor celebrity in German-speaking territories.
Schopenhauer published “The art of debate” (sometimes translated as “The art of controversy”) in 1839. He had turned fifty-one and was continuing with his strategy of publishing as many short books and essays as possible.
The more titles he published, the more attention he attracted from reviewers, and the higher the chances of having one title become a best seller.
I find “The art of debate” a demeaning book for a thinker of genius such as Schopenhauer. The book outlines argumentation lines, such as the “ad hominem” fallacy, that is, the strategy of attacking an idea by attacking the person defending it.
Schopenhauer on the art of debating
“The art of debate” does not contain any philosophical or rhetorical innovation. All argumentation lines presented in the book were already known in Ancient Greece and Rome. For a great mind like Schopenhauer’s, it was a waste of time to write such a book.
Nonetheless, “The art of debate” sold well and quickly grew into Schopenhauer’s best-selling book. It has been regularly re-published and can still be found in bookshops today. Sadly, the other books by Schopenhauer are much more difficult to find.
Schopenhauer gave dozens of lectures, presenting his book “The art of debate.” People applauded and purchased the book, while Schopenhauer enjoyed the sweetness of popularity.
However, Schopenhauer could not fail to realize that he was playing a foolish game. He was giving dumbed-down rhetoric lessons instead of spreading his innovative philosophy. He was catering to people who did not care about his ideas.
Schopenhauer’s writings on ethics
It took Schopenhauer two and a half years to admit that he was wasting his time. Eventually, in 1842, he began to work on a more ambitious book.
The subject of the book was ethics in the light of the theory of the will that Schopenhauer had presented in “The world as will and representation” fourteen years earlier. He finished the manuscript in the autumn of 1842 and the book was published four months later.
Schopenhauer’s book on ethics is titled “Two fundamental problems of ethics.” He explores individual responsibility in a world driven by the will (“life force”).
Passive individuals are condemned to be enslaved or driven by the will, often with catastrophic consequences. The will is a blind force that pushes living creatures to ensure their survival and reproduction, and seek short-term pleasure without giving any thought to the costs, risks, and consequences.
Ethics and Schopenhauer’s theory of the will
For individuals, ethics presents to main problems (“the two fundamental problems”). First, individuals need grow aware of the existence and effects of the will. Second, individuals need to adopt measures to free up themselves and attain happiness.
Although the book is titled “Two fundamental problems of ethics,” it presents many more than two problems. How do you become self-aware if you do not know the theory of the will? It is hard to answer that question. Can you render yourself totally immune to the influence of the will?
The questions raised by Schopenhauer’s book on ethics are nothing new to readers acquainted with the theory of the will. I consider “Two fundamental problems of ethics” an accessory to Schopenhauer’s prior books. It possesses little self-standing value.
Main conclusions from Schopenhauer’s essays
I must point out that the sales of Schopenhauer’s ethics book proved disappointing, especially when compared to “The art of debate,” which had become Schopenhauer’s calling card.
Between 1844 and 1851, Schopenhauer used his remarkable talents to write essays on disparate subjects. A compilation of those essays was published as “Parerga and Paralipomena;” my comments on this book are based on the 1851 version.
The wide subjects covered by Schopenhauer in those essays share one conclusion: it’s up to individuals in each case to take steps to protect themselves against the dire effects of the will.
Even in the essay devoted to women, Schopenhauer arrives at the same conclusion: beware of unbridled passion, take time to reflect before making major commitments, look before you jump, and adopt adequate margins of safety.
The essays epitomize Schopenhauer’s writing style: precise, condensed ideas formulated with excellent grammar in highly readable sentences.
As remedies to the world’s pressures, Schopenhauer’s essays provide recipes drawn from Buddhism, Hinduism, Christianity, and from his theory of the will. In the field of ethics, the essays regard compassion as the central virtue, around which all other virtues revolve.
Schopenhauer’s last years
At age sixty-two, Schopenhauer was awarded an honorary membership in the Bavarian Academy of Sciences; his lectures of the ensuing no longer contain bitter attacks against Fiche or Hegel, which had passed away decades ago.
During his last ten years (1850-1860), Schopenhauer faced health problems and wrote only occasionally. He devoted long hours to playing music, taking slow walks, or sitting quietly.
It is paradoxical that, during that decade, his reclusive, low- cost lifestyle only helped enhance his fame. For local folks and for those travelling to Frankfurt, it was an attraction to see the great Schopenhauer take a slow walk, using a cane to keep his balance.
Very few of those people were familiar with Schopenhauer’s philosophy and even fewer had read his books. Unfortunately, this is the case still today.
If you are interested in applying rational principles in your life here and now, I recommend you my book titled “Rational living, rational working.”
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Schopenhauer’s biography (2 of 5): the path to the theory of the will
Schopenhauer’s biography (3 of 5): the struggling decade
Schopenhauer’s biography (4 of 5): the years of disappointing success