Counsels and Maxims by Arthur Schopenhauer (ebooks children's books free .txt) 📕

blockheads, there is only one way of showing your intelligence - by having nothing to do with them. That means, of course, that when you go into society, you may now and then feel like a good dancer who gets an invitation to a ball, and on arriving, finds that everyone is lame: - with whom is he to dance?

SECTION 24. I feel respect for the man - and he is one in a hundred - who, when he is waiting or sitting unoccupied, refrains from rattling or beating time with anything that happens to be handy, - his stick, or knife and fork, or whatever else it may be. The probability is that he is thinking of something.

With a large number of people, it is quite evident that their power of sight completely dominates over their power of thought; they seem to be conscious of existence only when they are making a noise; unless indeed they happen to be smoking, for this serves a similar end. It is for the same reason that they never fail to be all eyes and ears for what is going on around them.

SECTION 25. La Rochefoucauld makes the striking remark that it is difficult to feel deep veneration and great affection for one and the same person. If this is so, we shall have to choose whether it is veneration or love that we want from our fellow-men.

Their love is always selfish, though in very different ways; and the means used to gain it are not always of a kind to make us proud. A man is loved by others mainly in the degree in which he moderates his claim on their good feeling and intelligence: but he must act genuinely in the matter and without dissimulation - not merely out of forbearance, which is at bottom a kind of contempt. This calls to mind a very true observation of Helvetius[1]: the amount of intellect necessary to please us, is a most accurate measure of the amount of intellect we have ourselves . With these remarks as premises, it is easy to draw the conclusion.

[Footnote 1: Translator's Note . Helvetius, Claude-Adrien (1715-71), a French philosophical writer much esteemed by Schopenhauer. His chief work, De l'Esprit , excited great interest and opposition at the time of its publication, on account of the author's pronounced materialism.]

Now with veneration the case is just the opposite; it is wrung from men reluctantly, and for that very reason mostly concealed. Hence, as compared with love, veneration gives more real satisfaction; for it is connected with personal value, and the same is not directly true of love, which is subjective in its nature, whilst veneration is objective. To be sure, it is more useful to be loved than to be venerated.

SECTION 26. Most men are so thoroughly subjective that nothing really interests them but themselves. They always think of their own case as soon as ever any remark is made, and their whole attention is engrossed and absorbed by the merest chance reference to anything which affects them personally, be it never so remote: with the result that they have no power left for forming an objective view of things, should the conversation take that turn; neither can they admit any validity in arguments which tell against their interest or their vanity. Hence their attention is easily distracted. They are so readily offended, insulted or annoyed, that in discussing any impersonal matter with them, no care is too great to avoid letting your remarks bear the slightest possible reference to the very worthy and sensitive individuals whom you have before you; for anything you may say will perhaps hurt their feelings. People really care about nothing that does not affect them personally. True and striking observations, fine, subtle and witty things are lost upon them: they cannot understand or feel them. But anything that disturbs their petty vanity in the most remote and indirect way, or reflects prejudicially upon their exceedingly precious selves - to that, they are most tenderly sensitive. In this respect they are like the little dog whose toes you are so apt to tread upon inadvertently - you know it by the shrill bark it sets up: or, again, they resemble a sick man covered with sores and boils, with whom the greatest care must be taken to avoid unnecessary handling. And in some people this feeling reaches such a pass that, if they are talking with anyone, and he exhibits, or does not sufficiently conceal, his intelligence and discernment, they look upon it as a downright insult; although for the moment they hide their ill will, and the unsuspecting author of it afterwards ruminates in vain upon their conduct, and racks his brain to discover what he could possibly have done to excite their malice and hatred.

But it is just as easy to flatter and win them over; and this is why their judgment is usually corrupt, and why their opinions are swayed, not by what is really true and right, but by the favor of the party or class to which they belong. And the ultimate reason of it all is, that in such people force of will greatly predominates over knowledge; and hence their meagre intellect is wholly given up to the service of the will, and can never free itself from that service for a moment.

Astrology furnishes a magnificent proof of this miserable subjective tendency in men, which leads them to see everything only as bearing upon themselves, and to think of nothing that is not straightway made into a personal matter. The aim of astrology is to bring the motions of the celestial bodies into relation with the wretched Ego and to establish a connection between a comet in the sky and squabbles and rascalities on earth.[1]

[Footnote 1: See, for instance, Stobasus, Eclog. I . xxii. 9.]

SECTION 27. When any wrong statement is made, whether in public or in society, or in books, and well received - or, at any rate, not refuted - that that is no reason why you should despair or think there the matter will rest. You should comfort yourself with the reflection that the question will be afterwards gradually subjected to examination; light will be thrown upon it; it will be thought over, considered, discussed, and generally in the end the correct view will be reached; so that, after a time - the length of which will depend upon the difficulty of the subject - everyone will come to understand that which a clear head saw at once.

In the meantime, of course, you must have patience. He who can see truly in the midst of general infatuation is like a man whose watch keeps good time, when all clocks in the town in which he lives are wrong. He alone knows the right time; but what use is that to him? for everyone goes by the clocks which speak false, not even excepting those who know that his watch is the only one that is right.

SECTION 28. Men are like children, in that, if you spoil them, they become naughty.

Therefore it is well not to be too indulgent or charitable with anyone. You may take it as a general rule that you will not lose a friend by refusing him a loan, but that you are very likely to do so by granting it; and, for similar reasons, you will not readily alienate people by being somewhat proud and careless in your behaviour; but if you are very kind and complaisant towards them, you will often make them arrogant and intolerable, and so a breach will ensue.

There is one thing that, more than any other, throws people absolutely off their balance - the thought that you are dependent upon them. This is sure to produce an insolent and domineering manner towards you. There are some people, indeed, who become rude if you enter into any kind of relation with them; for instance, if you have occasion to converse with them frequently upon confidential matters, they soon come to fancy that they can take liberties with you, and so they try and transgress the laws of politeness. This is why there are so few with whom you care to become more intimate, and why you should avoid familiarity with vulgar people. If a man comes to think that I am more dependent upon him than he is upon me, he at once feels as though I had stolen something from him; and his endeavor will be to have his vengeance and get it back. The only way to attain superiority in dealing with men, is to let it be seen that you are independent of them.

And in this view it is advisable to let everyone of your acquaintance - whether man or woman - feel now and then that you could very well dispense with their company. This will consolidate friendship. Nay, with most people there will be no harm in occasionally mixing a grain of disdain with your treatment of them; that will make them value your friendship all the more. Chi non istima vien stimato , as a subtle Italian proverb has it - to disregard is to win regard. But if we really think very highly of a person, we should conceal it from him like a crime. This is not a very gratifying thing to do, but it is right. Why, a dog will not bear being treated too kindly, let alone a man!

SECTION 29. It is often the case that people of noble character and great mental gifts betray a strange lack of worldly wisdom and a deficiency in the knowledge of men, more especially when they are young; with the result that it is easy to deceive or mislead them; and that, on the other hand, natures of the commoner sort are more ready and successful in making their way in the world.

The reason of this is that, when a man has little or no experience, he must judge by his own antecedent notions; and in matters demanding judgment, an antecedent notion is never on the same level as experience. For, with the commoner sort of people, an antecedent notion means just their own selfish point of view. This is not the case with those whose mind and character are above the ordinary; for it is precisely in this respect - their unselfishness - that they differ from the rest of mankind; and as they judge other people's thoughts and actions by their own high standard, the result does not always tally with their calculation.

But if, in the end, a man of noble character comes to see, as the effect of his own experience, or by the lessons he learns from others, what it is that may be expected of men in general, - namely, that five-sixths of them are morally and intellectually so constituted that, if circumstances do not place you in relation with them, you had better get out of their way and keep as far as possible from having anything to do with them, - still, he will scarcely ever attain an adequate notion of their wretchedly mean and shabby nature: all his life long he will have to be extending and adding to the inferior estimate he forms of them; and in the meantime he will commit a great many mistakes and do himself harm.

Then, again, after he has really taken to heart the lessons that have been taught him, it will occasionally happen that, when he is in the society of people whom he does not know, he will be surprised to find how thoroughly reasonable they all appear to be, both in their conversation and in their