“When one considers how vast and how close to us is the problem of existence—this equivocal, tortured, fleeting, dream-like existence of ours—so vast and so close that a man no sooner discovers it than it overshadows and obscures all other problems and aims; and when one sees how all men, with few and rare exceptions, have no clear consciousness of the problem, nay, seem to be quite unaware of its presence, but busy themselves with everything rather than with this, and live on, taking no thought but for the passing day and the hardly longer span of their own personal future, either expressly discarding the problem or else over-ready to come to terms with it by adopting some system of popular metaphysics and letting it satisfy them; when, I say, one takes all this to heart, one may come to the opinion that man may be said to be a thinking being only in a very remote sense, and henceforth feel no special surprise at any trait of human thoughtlessness or folly; but know, rather, that the normal man’s intellectual range of vision does indeed extend beyond that of the brute, whose whole existence is, as it were, a continual present, with no consciousness of the past or the future, but not such an immeasurable distance as is generally supposed.”

“[On Schopenhauer in Black and White] Schopenhauer's views of love are flawed. Love can't be merely an illusion of the mind to aid in procreation, but the path to redemption for an otherwise violently selfish species. Past human greatness has proven that when challenged, love can overpower impulsive instinct, and in essence, the vilest aspects of our nature.”

“... that when you're buying books, you're optimistically thinking you're buying the time to read them.(Paraphrase of Schopenhauer)”

“Yohannes D. Asega > My Quotes(showing 1-1 of 1)sort by ↑ topup up positiondown down↓ bottomRemove this quote from your collectionArthur Schopenhauer“We, the salt of the earth, should endeavor to follow, by never letting anything disturb us in the pursuit of our intellectual life, however much the storm of the world may invade and agitate our personal environment.”

“It follows from Schopenhauer’s analysis that evert genuine work of art must have its origin in direct perception; that is to say it does not originate in concepts, and concepts are not what it communicates. This is what more than anything else differentiates good art from bad, or more accurately authentic from inauthentic art. The latter often originates in a desire on the part of the artist to meet some demand external to himself – to win approval, say, or be in the fashion, or supply a market – or else to put over a message of some sort. Such an artist starts by trying to thin what it would be a good idea to do – in other words, the starting point of the process for him is something that exists in terms of concepts. The inevitable result is dead art, of whatever kind, whether imitative, academic, commercial, didactic or fashion-conscious. It may be successful in its day because it meets the demands of its day, but once that day is over it has no inner life of its own with which to outlive it.”

“NOT to my contemporaries, not to my compatriots but to mankind I commit my now completed work in the confidence that it will not be without value for them, even if this should be late recognised, as is commonly the lot of what is good. For it cannot have been for the passing generation, engrossed with the delusion of the moment, that my mind, almost against my will, has uninterruptedly stuck to its work through the course of a long life.preface to the second edition of "the world as will and representation”

“It often happens that we blurt out things that may in some kind of way be harmful to us, but we are silent about things that may make us look ridiculous; because in this case effect follows very quickly on cause.”

“Now this was possible only by a man determining himself entirely *rationally* according to concepts, not according to changing impressions and moods. But as only the maxims of our conduct, not the consequences or circumstances, are in our power, to be capable of always remaining consistent we must take as our object only the maxims, not the consequences and circumstances, and thus the doctrine of virtue is again introduced.”—from_The World as Will and Representation_. Translated from the German by E. F. J. Paye in two volumes: volume I, p. 89”

“Unless suffering is the direct and immediate object of life, our existence must entirely fail of its aim. It is absurd to look upon the enormous amount of pain that abounds everywhere in the world, and originates in needs and necessities inseparable from life itself, as serving no purpose at all and the result of mere chance. Each separate misfortune, as it comes, seems, no doubt, to be something exceptional; but misfortune in general is the rule.I know of no greater absurdity than that propounded by most systems of philosophy in declaring evil to be negative in its character. Evil is just what is positive; it makes its own existence felt.”

“From *the form of time and of the single dimension* of the series of representations, on account of which the intellect, in order to take up one thing, must drop everything else, there follows not only the intellect’s distraction, but also its *forgetfulness*. Most of what it has dropped it never takes up again, especially as the taking up again is bound to the principle of sufficient reason, and thus requires an occasion which the association of ideas and motivation have first to provide. Yet this occasion may be the remoter and the smaller, the more our susceptibility to it is enhanced by interest in the subject. But, as I have already shown in the essay *On the Principle of Sufficient Reason*, memory is not a receptacle, but a mere faculty, acquired by practice, of bringing forth any representations at random, so that these have always to be kept in practice by repetition, otherwise they are gradually lost. Accordingly, the knowledge even of the scholarly head exists only *virtualiter* as an acquired practice in producing certain representations. *Actualiter*, on the other hand, it is restricted to one particular representation, and for the moment is conscious of this one alone. Hence there results a strange contrast between what a man knows *potentia* and what he knows *actu*, in other words, between his knowledge and his thinking at any moment. The former is an immense and always somewhat chaotic mass, the latter a single, distinct thought. The relation is like that between the innumerable stars of the heavens and the telescope’s narrow field of vision; it stands out remarkably when, on some occasion, a man wishes to bring to distinct recollection some isolated fact from his knowledge, and time and trouble are required to look for it and pick it out of that chaos. Rapidity in doing this is a special gift, but depends very much on the day and the hour; therefore sometimes memory refuses its service, even in things which, at another time, it has ready at hand. This consideration requires us in our studies to strive after the attainment of correct insight rather than an increase of learning, and to take to heart the fact that the *quality* of knowledge is more important than its quantity. Quantity gives books only thickness; quality imparts thoroughness as well as style; for it is an *intensive* dimension, whereas the other is merely extensive. It consists in the distinctness and completeness of the concepts, together with the purity and accuracy of the knowledge of perception that forms their foundation. Therefore the whole of knowledge in all its parts is permeated by it, and is valuable or troubling accordingly. With a small quantity but good quality of knowledge we achieve more than with a very great quantity but bad quality."—from_The World as Will and Representation_. Translated from the German by E. F. J. Payne in two volumes: volume II, pp. 139-141”

“[I]n other words, we should live with due knowledge of the course of things in the world. For whenever a man in any way loses self-control, or is struck down by a misfortune, grows angry, or loses heart, he shows in this way that he finds things different from what he expected, and consequently that he laboured under a mistake, did not know the world and life, did not know how at every step the will of the individual is crossed and thwarted by the chance of inanimate nature, by contrary aims and intentions, even by the malice inspired in others. Therefore either he has not used his reason to arrive at a general knowledge of this characteristic of life, or he lacks the power of judgement, when he does not again recognize in the particular what he knows in general, and when he is therefore surprised by it and loses his self-control. Thus every keen pleasure is an error, an illusion, since no attained wish can permanently satisfy, and also because every possession and every happiness is only lent by chance for an indefinite time, and can therefore be demanded back in the next hour. Thus both originate from defective knowledge. Therefore the wise man always holds himself aloof from jubilation and sorrow, and no event disturbs his ἀταραξία [ataraxia]."—from_The World as Will and Representation_. Translated from the German by E. F. J. Paye in two volumes: volume I, p. 88”