Arthur Schopenhauer (1788–1860) was deeply familiar with Eastern philosophy, in particular Buddhism and Hinduism. He held in high regard the Eastern approach to stress reduction by reducing one’s emotional engagement.
In Schopenhauer’s books, you won’t find a call for “nirvana” and other Eastern philosophical concepts. Nonetheless, he put forward recommendations that are similar to “nirvana.” There’s no doubt that Schopenhauer deployed great efforts to draw the best ideas from Buddhism and Hinduism, and turned them into practical advice.
In contrast to Buddhism and Hinduism, Schopenhauer didn’t recommend the suppression of desires. He came up with mild, soft advice that everybody can implement without giving up all his dreams and daily comforts.
Schopenhauer presented his advice primarily in “The world as will and representation” (1818) and in his essays collection “Parerga and Paralipomena” (1851). Amongst other strategies, he favoured self-awareness, prudence and foresight, keeping a margin of safety, self-reliance and risk diversification.
The uniqueness of Schopenhauer’s philosophy of life
In this context, we must ask why he focused on Buddhism and Hinduism instead of Taoism. What made him prefer the ideas from Indian philosophers to those developed by Chinese Taoists?
The answer to this question is crucial to understanding what Schopenhauer stood for. His theory of the will (“life force”) is telling us that the will is driving the thoughts and actions of all living creatures, but that the will is not omnipotent.
In “The world as will and representation,” Schopenhauer is describing in detail the dire influence of the will, but he is also offering hope. Human beings can adopt protective measures to stay rational and minimize the distortions caused by the will.
His theory of the will contemplates a narrow width in which humans can adopt countermeasures. People are not defenceless puppets driven by the will. That’s the essential message from the books written by Schopenhauer: despite all constraints, you can still influence events and increase your happiness.
Taoism describes the universe as wild, hostile and unfeeling by using terms similar to Schopenhauer’s. However, a crucial element sets Schopenhauer apart from Taoism. Schopenhauer considers it worth it to change the universe to pursue happiness in contrast to Taoists, who rather prefer to live and let live.
Schopenhauer’s philosophy of life compared with “Wu Wei”
Lao-Tzu initiated Taoism in the 6th century BC as a doctrine of escapism. He did not deny the world’s problems, but simply refused to deal with them. He advised people to stay away and build their personal happiness far away from the fray.
Schopenhauer’s theory of the will acknowledges the major role played by instincts (“life force”) but encourages readers to adopt countermeasures; he considers it worth it to preserve and reinforce reason because it will enhance one’s happiness.
Lao Tzu wrote the foundational text of Taoism, the “Tao Te Ching,” to present a “Tao” or way of simplicity and harmony with the universe, but his concept of harmony is passive. He is proposing non-action as way of life.
Instead of shaping your own destiny, Taoism calls for “Wu Wei” or “non-action.” It could also be translated as the path of least resistance, effortless or harmonious action. In any case, it is not calling for taking resolute, determined steps.
Modern Taoists have softened the original passivity of Lao-Tzu. They speak of a path of moderate striving that lets events unfold naturally. They also use the term “aligning one’s actions with the universe.”
I fail to see a meaningful difference between soft passivity, moderate striving, and the original radical passivity predicated by Lao-Tzu. To me, they all sound like giving up before you’ve started. They all sound like relinquishing your dreams.
Schopenhauer’s philosophy of life compared with “Yin and Yang”
Schopenhauer was in favour of simplicity and the avoidance of counterproductive ambitions, but realized that passivity will never lead to happiness.
The essential lesson from Schopenhauer’s theory of the will is that you need to take determined action. Otherwise, events will carry you in the wrong direction. Like Lao-Tzu, he viewed it as important to enjoy the present moment, but called readers to take action and tilt the odds in favour of happiness.
Schopenhauer never employed the Taoist terminology “Yin and Yang” because he disagreed with Lao-Tzu on the nature of he universe.
Taoists use the terms “Yin and Yang” to refer to opposites that are complementary and balanced; they advised individuals to embrace the natural ebb and flow of events, without making any effort to turn the tide. In contrast, Schopenhauer regarded the will (“life force”) as the prime driver of the universe.
Taoist paradoxes and Schopenhauer’s philosophy of life
For Taoists, flexibility is the key virtue. Schopenhauer gives more importance to self-awareness and self-reliance. He points to the dangers of passivity, and encourages us to take action. In his eyes, there is no virtue in adopting a sitting-duck mentality.
Although Lao Tzu also recommended self-awareness, he is not expecting you to take any action other than avoidance. His concept of self-awareness means staying put or running away.
His use of the words “ease, authenticity, and harmony” is equally meaningless. What kind of ease and authenticity could you expect in people who submit to circumstances? What kind of harmony can you attain by allowing events to control you?
Schopenhauer had no use for Taoist paradoxes because they only waste one’s time. If someone tells you that “the universe surrenders to a mind that is still” or that “soft action overcomes hard obstacles,” he is not giving you worthy advice.
At first sight, Taoism seems individualistic, but in reality, it is relinquishing responsibility and action. It is not an intelligent response to injury and mistreatment. Schopenhauer would not have trusted people advising you to “act without expectations” and neither should you.
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