For Arthur Schopenhauer (1788-1860), wisdom is an effect from philosophy. I define wisdom as practical ethics, that is, a set of principles that enables humans to make quick decisions in all life’s situations. Wisdom is not necessarily sophisticated, but it must rest on sound a philosophical footing.
According to Schopenhauer, wisdom is a practical outcome from philosophical study, especially from the study of the will (“life force”), which he regarded as the driving force of living creatures.
In his book “The world as will and representation” (1818), Schopenhauer outlined his theory of the will and analysed its implications. The more you study the will, the higher your self-awareness and self-reliance, which constitute the basis for all wisdom.
Wisdom and happiness in Schopenhauer
Schopenhauer considered it impossible to develop wisdom without a profound understanding of the will. Why? Because the will is continuously driving humans to ensure their survival and reproduction. In addition, the will is prompting humans to seek pleasure without looking at costs, risks and consequences.
The acquisition of wisdom consists of negating the will. It is a process that starts with acknowledging the negative influence of the will, identifying countermeasures, and carrying them out consistently.
Wisdom is the opposite of the will. Schopenhauer described the will as irrational, eternal, relentless, wild and insatiable. He advised countermeasures aiming at developing wisdom. Those countermeasures encompass self-awareness and self-reliance, foresight, prudence, and adopting adequate margins of safety.
Schopenhauer’s warning against ignorance
According to Schopenhauer, the unwillingness or failure to develop wisdom is tantamount to losing control of one’s life. If you fail to adopt countermeasures, the will is going to take full control and drive you to make harmful decisions.
Schopenhauer considered it impossible to achieve happiness without wisdom. Happiness is the destination, and wisdom is the path. Lack of wisdom leads to stress, anxiety, and all sorts of suffering.
In the absence of wisdom, argued Schopenhauer, the will is going to push people to pursue endless desires. Many of those are impossible to fulfil. Others have detrimental consequences. Self-reliance and self-discipline are the marks of wisdom. The countermeasures against the will define virtue and wisdom.
In his book “Two fundamental problems in ethics” (1843), Schopenhauer underlines the unconscious influence of the will. In contrast, the acquisition of wisdom takes place consciously.
Nobody becomes wise randomly or automatically. It takes lots of effort to acquire self-reliance, prudence and foresight. It is a long process of reflection and experimentation.
Schopenhauer sees no practical difference between stupidity and ignorance. In both cases, individuals fall prey to the will. I agree with Schopenhauer that ceaseless striving constitutes the opposite of wisdom. Endless cravings and dissatisfaction show a person’s lack of wisdom, and lead to suffering.
Schopenhauer’s recipe for wisdom
What are Schopenhauer’s recipes for acquiring wisdom? He drew some of those recipes from Eastern philosophy, after his study if Buddhism and Hinduism in the period 1808 to 1820. I must however state that Schopenhauer’s recipes are softer and more pleasant than the harsh lifestyle typical of Eastern gurus.
In order to escape the influence of the will and gain wisdom in daily life, Schopenhauer recommends moderate asceticism. Bear in mind that he is not telling people to give aware all their savings and go live in the desert; his concept of “asceticism” is civilized and comfortable.
By asceticism, Schopenhauer meant a decaffeinated version of Buddhist ethics. He called for renouncing unworkable goals and unreasonable desires in order to attain peace of mind. His flavour of asceticism means moderation, not renunciation to all comforts of modern life.
Schopenhauer regarded wisdom as a panoply of tools from which one should choose according to the occasion. It depends on your personal circumstances. For people facing high stress, Schopenhauer recommended artistic contemplation, that is, the relaxation attained from playing or listening to classical music.
Virtue and wisdom in Schopenhauer
Compassion and empathy belong to Schopenhauer’s concept of wisdom. He held those virtues in high regard because they help practitioners connect to other people, and escape the harsh pressure exerted by the will.
Yet, I doubt the accuracy of Schopenhauer’s expectations. In “Parerga and Paralipomena” (1851) and other writings, he put forward that compassion and empathy enable practitioners to acquire a sense of unity with the cosmos.
His argument is close to the Buddhist idea of enlightenment as a prerequisite for peace of mind. Is such an idea realistic? In Schopenhauer’s biography, I find few examples of compassion and empathy. I am reluctance to accept a recommendation that Schopenhauer failed to practise himself.
Self-awareness and wisdom in Schopenhauer
The most important takeaway of Schopenhauer’s insights on wisdom is that self-awareness is the first step to happiness. It is simply impossible to fall into happiness by chance. Serendipity is not a workable approach for health and peace of mind.
Self-awareness starts with grasping the passage of time and the human lifespan. Schopenhauer observed that living means progressing towards one’s death; his remark is simply objective and is meant to remind us to use our days wisely.
“Parerga and Paralipomena” is filled with remarks about the brevity of human life. Wisdom consists of practical advice for making the best of one’s life. In a way, wisdom is a condensed form of philosophy, a shortcut for making decisions.
Like in Buddhism, Hinduism or Christianity, Schopenhauer arrives at the conclusion that one should seek happiness within oneself, first and foremost. He does not renounce ambition and professional goals, but without peace of mind, anxiety is going to gain the upper hand.
Despite well-thought plans and steady efforts, failure is due to take place from time to time. Nobody can escape a fair share of frustration and setbacks. In “Parerga and Paralipomena,” the comparison of life to a pendulum conveys this idea.
I commend you to studying Schopenhauer’s works because they contain the wisdom he gathered in a lifetime; there is little benefit in repeating his mistakes; his insights can be absorbed by reading his wonderful prose.
If you are interested in applying rational ideas to your own life here and now, I recommend you my book titled “The 10 principles of rational living.”
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