Текст книги "The Schopenhauer Cure"

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worked well today—exactly the way you have to work to

become a therapist. Only a couple of minutes left in the

meeting. Just come back with me and sit in the room with

the others. I`ll watch out for you.»

Philip reached around and briefly, just for a moment,

put his hand atop Julius`s hand, then raised himself erect

and walked alongside Julius back to the group. As Philip

sat down, Pam touched his arm to comfort him, and Gill,

sitting on the other side, clasped his shoulder.

«How areyou doing, Julius?» asked Bonnie. «You

look tired.»

«I`m feeling wonderful in my head, I`m so swept

away, so admiring of the work this group has done—I`m so

glad to have been a part of this. Physically, yes, I have to

admit I am ailing, and weary. But I have more than enough

juice left for our last meeting next week.»

«Julius,” said Bonnie, «okay to bring a ceremonial

cake for our last meeting?»

«Absolutely, bring any kind of carrot cake you

wish.»

But there was to be no formal farewell meeting. The

following day Julius was stricken by searing headaches.

Within a few hours he passed into a coma and died three

days later. At their usual Monday–afternoon time the group

gathered at the coffee shop and shared the ceremonial

carrot cake in silent grief.

41

Death Comes to Arthur Schopenhauer

_________________________

I can bear

the

thought

that in a

short time

worms will

eat away

my body

but the

idea of

philosophy

professors

nibbling

at my

philosophy

makes me

shudder.

_________________________

Schopenhauer faced death as he faced everything

throughout his life—with extreme lucidity. Never flinching

when staring directly at death, never succumbing to the

emollient of supernatural belief, he remained committed to

reason to the very end of his life. It is through reason, he

said, that we first discover our death: we observe the death

of others and, by analogy, realize that death must come to

us. And it is through reason that we reach the self–evident

conclusion that death is the cessation of consciousness and

the irreversible annihilation of the self.

There are two ways to confront death, he said: the

way of reason or the way of illusion and religion with its

hope of persistence of consciousness and cozy afterlife.

Hence, the fact and the fear of death is the progenitor of

deep thought and the mother of both philosophy and

religion.

Throughout his life Schopenhauer struggled with the

omnipresence of death. In his first book, written in his

twenties, he says: «The life of our bodies is only a

constantly prevented dying, an ever deferred death....

Every breath we draw wards off the death that constantly

impinges on us, in this way we struggle with it every

second.»

How did he depict death? Metaphors of death–confrontation abound in his work; we are sheep cavorting

in the pasture, and death is a butcher who capriciously

selects one of us and then another for slaughter. Or we are

like young children in a theater eager for the show to begin

and, fortunately, do not know what is going to happen to

us. Or we are sailors, energetically navigating our ships to

avoid rocks and whirlpools, all the while heading

unerringly to the great final catastrophic shipwreck.

His descriptions of the life cycle always portray an

inexorably despairing voyage.

What a difference there is between our beginning and

our end! The former in the frenzy of desire and the

ecstasy of sensual pleasure; the latter in the destruction

of all the organs and the musty odor of corpses. The

path from birth to death is always downhill as regards

well–being and the enjoyment of life; blissfully

dreaming childhood, lighthearted youth, toilsome

manhood, frail and often pitiable old age, the torture of

the last illness, and finally the agony of death. Does it

not look exactly like existence were a false step whose

consequences gradually become more and more

obvious?

Did he fear his own death? In his later years he

expressed a great calmness about dying. Whence his

tranquillity? If the fear of death is ubiquitous, if it haunts us

all our life, if death is so fearsome that vast numbers of

religions have emerged to contain it, how did the isolated

and secular Schopenhauer quell its terror for himself?

His methods were based on intellectual analysis of

the sources of death–anxiety. Do we dread death because it

is alien and unfamiliar? If so, he insists we are mistaken

because death is far more familiar than we generally think.

Not only have we a taste of death daily in our sleep or in

states of unconsciousness, but we have all passed through

an eternity of nonbeing before we existed.

Do we dread death because it is evil? (Consider the

gruesome iconography commonly depicting death.) Here

too he insists we are mistaken: «It is absurd to consider

nonexistence as an evil: for every evil, like every good,

presupposes existence and consciousness.... to have lost

what cannot be missed is obviously no evil.» And he asks

us to keep in mind that life is suffering, that it is an evil in

itself. That being so, how can losing an evil be an evil?

Death, he says, should be considered a blessing, a release

from the inexorable anguish of biped existence. «We

should welcome it as a desirable and happy event instead

of, as is usually the case, with fear and trembling.» Life

should be reviled for interrupting our blissful nonexistence,

and, in this context, he makes his controversial claim: «If

we knocked on the graves and asked the dead if they would

like to rise again, they would shake their heads.» He cites

similar utterances by Plato, Socrates, and Voltaire.

In addition to his rational arguments, Schopenhauer

proffers one that borders on mysticism. He flirts with (but

does not marry) a form of immortality. In his view, our

inner nature is indestructible because we are but a

manifestation of the life force, the will, the thing–in–itself

which persists eternally. Hence, death is not true

annihilation; when our insignificant life is over, we shall

rejoin the primal life force that lies outside of time.

The idea of rejoining the life force after death

apparently offered relief to Schopenhauer and to many of

his readers (for example, Thomas Mann and his fictional

protagonist Thomas Buddenbrooks), but because it does not

include a continued personal self, strikes many as offering

only chilly comfort. (Even the comfort experienced by

Thomas Buddenbrooks is short–lived and evaporates a few

pages later.) A dialogue that Schopenhauer composed

between two Hellenic philosophers raises the question of

just how much comfort Schopenhauer drew from these

beliefs. In this conversation, Philalethes attempts to

persuade Thrasymachos (a thoroughgoing skeptic) that

death holds no terror because of the individual`s

indestructible essence. Each philosopher argues so lucidly

and so powerfully that the reader cannot be sure where the

author`s sentiments lay. At the end the skeptic,

Thrasymachos, is unconvinced and is given the final words.

Philalethes: «When you say I, I, I want to exist, it is not

you alone that says this. Everything says it, absolutely

everything that has the faintest trace of consciousness.

It is the cry not of the individual but of existence

itself.... only thoroughly recognize what you are and

what your existence really is, namely, the universal will

to live, and the whole question will seem to you

childish and most ridiculous.»

Thrasymachos: You`re childish yourself and most

ridiculous, like all philosophers, and if a man of my age

lets himself in for a quarter hour`s talk with such fools

it is only because it amuses me and passes the time. I`ve

more important business to attend to, so goodbye.

Schopenhauer had one further method of keeping

death–anxiety at bay: death–anxiety is least where self–realization is most. If his position based on universal

oneness appears anemic to some, there is little doubt about

the robustness of this last defense. Clinicians who work

with dying patients have made the observation that death–anxiety is greater in those who feel they have lived an

unfulfilled life. A sense of fulfillment, at «consummating

one`s life,” as Nietzsche put it, diminishes death–anxiety.

And Schopenhauer? Did he live rightly and

meaningfully? Fulfill his mission? He had absolutely no

doubt about that. Consider his final entry in his

autobiographical notes.

I have always hoped to die easily, for whoever has been

lonely all his life will be a better judge than others of

this solitary business. Instead of going out amid the

tomfooleries and buffooneries that are calculated for the

pitiable capacities of human bipeds, I shall end happily

conscious of returning to the place whence I

started...and of having fulfilled my mission.

And the same sentiment—the pride of having

pursued his own creative path—appears in a short verse, his

authorial finale, the very last lines of his final book.

I now stand weary at the end of the road

The jaded brow can hardly bear the laurel

And yet I gladly see what I have done

Ever undaunted by what others say.

When his last book,Parerga and Paralipomena, was

published, he said, «I am deeply glad to see the birth of my

last child. I feel as if a load that I have borne since my

twenty–fourth year has been lifted from my shoulders. No

one can imagine what that means.»

On the morning of the twenty–first of September

1860 Schopenhauer`s housekeeper prepared his breakfast,

tidied up the kitchen, opened the windows, and left to run

errands, leaving Schopenhauer, who had already had his

cold wash, sitting and reading on the sofa in his living

room, a large airy, simply furnished room. On the floor by

the sofa lay a black bearskin rug upon which sat Atman, his

beloved poodle. A large oil painting of Goethe hung

directly over the sofa, and several portraits of dogs,

Shakespeare, Claudius, and daguerreo–types of himself

hung elsewhere in the room. On the writing desk stood a

bust of Kant. In one corner a table held a bust of Christoph

Wieland, the philosopher who had encouraged the young

Schopenhauer to study philosophy, and in another corner

stood his revered gold–plated statue of the Buddha.

A short time later his physician, making regular

rounds, entered the room and found him leaning on his

back in the corner of the sofa. A «lung stroke» (pulmonary

embolus) had taken him painlessly out of this world. His

face was not disfigured and showed no evidence of the

throes of death.

His funeral on a rainy day was more disagreeable

than most due to the odor of rotting flesh in the small

closed mortuary. Ten years earlier Schopenhauer had left

explicit instructions that his body not be buried directly but

left in the mortuary for at least five days until decay

began—perhaps a final gesture of misanthropy or because

of a fear of suspended animation. Soon the mortuary was so

close and the air so foul that several of the assembled

people had to leave the room during a long pompous

obituary by his executor, Wilhelm Gwinner, who began

with the words:

This man who lived among us a lifetime, and who

nevertheless stayed a stranger amongst us, commands

rare feelings. Nobody is standing here who belongs to

him through the bond of blood; isolated as he lived, he

died.

Schopenhauer`s tomb was covered with a heavy

plate of Belgian granite. His will had requested that only

his name, Arthur Schopenhauer, appear on his tombstone—

«nothing more, no date, no year, no syllable.»

The man lying under this modest tombstone wanted

his work to speak for him.

42

Three Years Later

_________________________

Mankindhas

learned a

few things

from me

which it

will never

forget.

_________________________

The late–afternoon sun streamed through the large open

sliding windows of the CafГ© Florio. Arias fromThe Barber

of Seville flowed from the antique jukebox accompanied by

the hissing of an expresso machine steaming milk for

cappuccinos.

Pam, Philip, and Tony sat at the same window table

they had been using for their weekly coffee meeting since

Julius`s death. Others in the group had joined them for the

first year, but for the past two years only the three of them

had met. Philip halted their conversation to listen to an aria

and hum along with it. «вЂ˜Una voce poco fa,`one of my

favorites,” he said, when they resumed their conversation.

Tony showed them his diploma from his community

college program. Philip announced he was now playing

chess two evenings a week at the San Francisco Chess

Club—the first time he had played opponents face–to–face

since his father`s death. Pam spoke of her mellow

relationship with her new man, a Milton scholar, and also

of her Sunday attendances at the Buddhist services at Green

Gulch in Marin.

She glanced at her watch. «And now, it`s showtime

for you guys.» She looked them over. «Handsome dudes,

you two. You both look great, but, Philip, that jacket,” she

shook her head, «it has got to go—uncool—corduroy is

dead, twenty years passГ©, those elbow patches too. Next

week we go shopping.» She looked at their faces. «You`re

going to do great. If you get nervous, Philip, remember the

chairs. Remember Julius loved you both. And I do, too.»

She planted a kiss on each of their foreheads, left a twenty–dollar bill on the table, saying, «Special day, my treat,” and

walked out.

An hour later seven members filed into Philip`s

office for their first group meeting and warily sat down in

Julius`s chairs. Philip had wept twice as an adult: once

during that last meeting of Julius`s therapy group and again

upon learning that Julius had bequeathed him these nine

chairs.

«So,” Philip began, «welcome to our group. We`ve

tried to orient you to the group procedures during our

screening session with each of you. Now it`s time to

begin.»

«That`s it. Just like that? No further instructions?»

said Jason, a short, wiry middle–aged man wearing a tight

black Nike T–shirt.

«I remember how scared I was in my first group

therapy session,” said Tony, who leaned forward in his

seat. He was neatly dressed in a white short–sleeved shirt,

khaki trousers, and brown loafers.

«I didn`t say anything about being scared,” replied

Jason. «I`m referring to the lack of guidance.»

«Well, what would help get you started?» asked

Tony.

«Info. That`s what makes the world go round now.

This is supposed to be a philosophical consultation group—

are both of you philosophers?»

«I`m a philosopher,” said Philip, «with a doctorate

from Columbia, and Tony, my coleader, is a counseling

student.»

«A student? I don`t get it. How will you two operate

here?» shot back Jason.

«Well,” answered Tony, «Philip will bring in helpful

ideas from his knowledge of philosophy, and me, well, I`m

here to learn and to pitch in any way I can—I`m more of an

expert in emotional accessibility. Right, partner?»

Philip nodded.

«Emotional accessibility? Am I supposed to know

what that means?» asked Jason.

«Jason,” interrupted another member, «my name is

Marsha, and I want to point out that this is about the fifth

challenging thing you`ve said in the first five minutes of

our group.»

«And?»

«And you`re the kind of macho–exhibitionistic guy I

have a lot of trouble with.»

«And you`re the kind of Miss Prissy who gives me a

major pain in the ass.»

«Wait, wait, let`s freeze the action for a moment,”

said Tony, «and get some feedback on our first five minutes

from the other members here. First, I want to say something

to you, Jason, and to you, Marsha—something that Philip

and I learned from Julius, our teacher. Now, I`m sure you

two feel like this is a stormy beginning but I`ve got a

hunch, a very strong hunch, that by the end of this group,

each of you are going to prove very valuable to the other.

Right, Philip?»

«Right you are, partner.»

Notes

«Every breath we draw wards...”: Arthur

Schopenhauer,The World as Will and Representation, trans.

E. F. J. Payne, 2 vols. (New York: Dover Publications,

1969), vol. 1., p. 311 / В§ 57

«Ecstasy in the act of copulation...”: Arthur

Schopenhauer,Manuscript Remains in Four Volumes, ed.

Arthur HГјbscher, trans. E. F. J. Payne (Oxford: Berg

Publishers, 1988‫90), vol. 3. p. 262 / § 111

«Life is a miserable thing...”: Eduard Grisebach,

ed.,Schopenhauer`s Gespräche und Selbstgespräche

(Berlin: E. Hofmann, 1898), p. 3

«Talent is like a marksman...”: Schopenhauer,World as

Will, vol. 2, p. 391 / chap. 31, «On Genius.»

«No one helped me,...”: RГјdiger Safranski,Schopenhauer

and the Wild Years of Philosophy, trans. Ewald Osers

(Cambridge: Harvard University Press, 1991), p. 11.

«A happy life is impossible...”: Arthur

Schopenhauer,Parerga and Paralipomena, trans. E. F. J.

Payne, 2 vols. (Oxford: Clarendon Press, 2000), vol. 2, p.

322 / В§ 172a.

«The solid foundations of our view...”: Ibid., vol. 1, p. 478

/ chap. 6, «On the Different Periods of Life.»

«Splendor, rank, and title exercise...”:

Safranski,Schopenhauer, p. 14.

«I no more pretended ardent love...”: Ibid., p. 13

«If we look at life in its small details...”: T. Bailey

Saunders, trans.,Complete Essays of Schopenhauer: Seven

Books in One Volume (New York: Wiley, 1942), book 5, p.

24. See also Schopenhauer,Parerga and Paralipomena,

vol. 2, p. 290 / В§ 147a.

«in the near and penetrating eye of death...”: Thomas

Mann,Buddenbrooks, trans. H. T. Lowe–Porter (New York:

Vintage Books, 1952), p. 509

«A master–mind could lay hold...”: Ibid., p. 510

«Have I hoped to live on...”: Ibid., p. 513

«so perfectly consistently clear...”: Thomas Mann,Essays

of Three Decades, trans. H. T. Lowe–Porter (New York:

Alfred A. Knopf, 1947), p. 373

«emotional, breath–taking, playing between violent

contrasts...”: Ibid., p. 373.

«letting that dynamic, dismal genius work...”: Ronald

Hayman,Nietzsche: A Critical Life (New York: Penguin,

1982), p. 72

«Religion has everything on its side...”:

Schopenhauer,World as Will, vol. 2, p. 166 / chap. 17, «On

Man`s Need for Metaphysics.»

«Could we foresee it...”: Saunders,Complete Essays, book

5, p. 3. See also Schopenhauer,Parerga and Paralipomena,

vol. 2, p. 298 / В§ 155a.

«In endless space countless luminous spheres...”:

Schopenhauer,World as Will, vol. 2, p. 3 / chap. 1, «On the

Fundamental View of Idealism.»

«Just because the terrible activity...”: Ibid., vol. 2, p. 394 /

chap. 31, «On Genius.»

«by far the happiest part...”: Safranski,Schopenhauer, p. 26

«Remember how your father permits...”: Ibid., p. 29

«feeling of two friends meeting...”: Schopenhauer,Parerga

and Paralipomena, vol. 2, p. 299 / В§ 156

«I found myself in a country unknown to me...”:

Safranski,Schopenhauer, p. 280

«The greatest wisdom is to make...”:

Schopenhauer,Parerga and Paralipomena, vol. 2, p. 284 /

В§ 143.

«The kings left their crowns and scepters behind...”:

Safranski,Shopenhauer, p. 44.

«put aside all these authors for a while...”: Ibid., p. 37

«In my seventeenth year...”: Ibid., p. 41

«This world is supposed to have been made...”: Ibid., 58

«When, at the end of their lives...”: Schopenhauer,Parerga

and Paralipomena, vol. 2, p. 285 / В§ 145

«A person of high, rare mental gifts...”:

Schopenhauer,World as Will, vol. 2, p. 388 / chap. 31, «On

Genius.»

«Noble, excellent spirit to whom I owe everything...”:

Safranski,Shopenhauer, p. 278.

«Dancing and riding do not make...” and other quotations

from Heinrich`s letters: Ibid., pp. 52‫53

«I know too well how little you had...”: Ibid., p. 81

«I continued to hold my position...”: Ibid., p. 55

«Your character...”: Arthur Schopenhauer. Johanna

Schopenhauer to Arthur Schopenhauer (April 28, 1807).

InDer Briefwechsel Arthur Schopenhauer Hrsg. v. Carl

Gebbart Drei Bände. Erste Band (1799) München: R. Piper

& Co. p.129ff. Trans. by Felix Reuter and Irvin Yalom.

«I will always choose the most exciting option...”: Der

Briefwechsel Arthur Schopenhauers. Herausgegeben von

Carl Gebhardt. Erster Band (1799‫1849). Munich: R.

Piper, 1929. Aus: Arthur Schopenhauer: Sämtliche Werke.

Herausgegeben von Dr. Paul Deussen. Vierzehnter Band.

Erstes und zweites Tausend. Munich: R. Piper, 1929. pp.

129ff. Nr.71. Correspondence, Gebhardt and HГјbscher,

eds. Letter from Johanna Schopenhauer, April 28, 1807,

trans. by Felix Reuter and Irvin Yalom.

«The serious and calm tone...”: Ibid.,

That you have so quickly come to a decision...”:

Safranski,Schopenhauer, p. 84

«It is noteworthy and remarkable to see...”:

Schopenhauer,World as Will, vol. 1, p. 85 / В§ 16.

«Only the male intellect...”: Schopenhauer,Parerga and

Paralipomena, vol. 2, p. 619 / В§ 369

«Your eternal quibbles, your laments...”:

Safranski,Schopenhauer, pp. 92, 94.

«I know women. They regard marriage only...”: Arthur

Schopenhauer: Gespräche. Hrsg. v. Arthur Hübscher,

Stuttgart–Bad Cannstatt 1971, p.152. Trans. by Felix Reuter

and Irvin Yalom.

«Mark now on what footing...”: Safranski, p. 94

«Fourfold root? No doubt this...”: Ibid., p. 169

«The door which you slammed so noisily...”: Paul Deusen,

ed.,Journal of the Schopenhauer Society, 1912‫1944, trans.

Felix Reuter, Frankfurt: n.p. 1973, p. 128.

«Most men allow themselves to be seduced...”:

Schopenhauer,Manuscript Remains, vol. 4, p. 504 /

“ ,” В§ 25. Trans. modified by Felix Reuter

and Irvin Yalom.

«Great sufferings render lesser ones...”:

Schopenhauer,World as Will, vol. 1, p. 316 / В§ 57. Trans.

modified by Walter Sokel and Irvin Yalom.

«Nothing can alarm or move him any more...”: Ibid., vol.

1, p. 390/ В§ 68.

«One must have chaos...”: Friedrich Nietzsche,Thus Spoke

Zarathustra, trans. R. J. Hollingdale (New York: Penguin,

1961), p. 46

«The flower replied:...”: Schopenhauer,Parerga and

Paralipomena, vol. 2, p. 649 / chap. 314 В§ 388.»

«The cheerfulness and buoyancy of our youth...”: Ibid.,

vol. 1, p. 483 / chap. 6, «On the Different Periods of Life.»

«half mad through excesses...”: Arthur HГјbscher,Arthur

Schopenhauer: Ein Lebensbild. Dritte Auflage,

durchgesehen von Angelika HГјbscher, mit einer Abbildung

und zwei Handschriftproben. (Mannheim: F. A. Brockhaus,

1988), S. 12

«little though I care for stiff etiquette...”:

Safranski,Schopenhauer, p. 40

«I only wish you had learned...”: Ibid., p. 40

«Next to the picture were...”: Ibid., p. 42

«I find that a panorama from a high mountain...”: Ibid., p.

51.

«Philosophy is a high mountain road...”:

Schopenhauer,Manuscript Remains, vol. 1, p. 14 / В§ 20

«We entered a room of carousing servants...”:

Safranski,Schopenhauer, p. 51.

«The strident singing of the multitude...” and subsequent

quotations in this paragraph: Ibid., p. 43

«I am sorry that your stay...”: Ibid., p. 45

«Every time I went out among men...”:

Schopenhauer,Manuscript Remains, vol. 4, p. 512 /

“ ,” В§ 32

«Be sure your objective judgments...”:

Safranski,Schopenhauer, p. 167

«He is a happy man...”: Saunders,Complete Essays, book

2, p. 63. See also Schopenhauer,Parerga and

Paralipomena, vol. 1, p. 445 / chap. 5, «Counsels and

Maxims.»

«Sex does not hesitate to intrude...”: Schopenhauer,World

as Will, vol. 2, p. 533 / chap. 44, «The Metaphysics of

Sexual Love.»

«Obit anus, abit onus...”: Bryan Magee,The Philosophy of

Schopenhauer (Oxford: Clarendon Press, 1983; revised

1997), p. 13, footnote.

«Industrious whore»: Safranski,Schopenhauer, p. 66

«I was very fond of them...”: Ibid., p. 67

«But I didn`t want them, you see...”: Arthur Schopenhauer:

Gespräche. Herausgegeben von Arthur Hübscher. Neue,

stark erweiterte Ausg. Stuttgart–Bad Cannstatt, 1971, p. 58.

Trans. by Felix Reuter.

«May you not totally lose the ability...”:

Safranski,Schopenhauer, p. 245

«For a woman, limitation to one man...”: Ibid., p. 271

«Man at one time has too much...”: Ibid., p. 271

«All great poets were unhappily married...”:

Schopenhauer,Manuscript Remains, vol. 4, p. 505 /

“ ,” В§ 25

To marry at a late age...: Schopenhauer,Manuscript

Remains, vol. 4, p. 504 / В§ 24.

«Next to the love of life...”: Schopenhauer,World as Will,

vol. 2, p. 513 / chap. 42, «Life of the Species.»

«If we consider all this...”: Ibid., vol. 2, p. 534 / chap. 44,

«The Metaphysics of Sexual Love.»

«The true end of the whole love story...”: Ibid., vol. 2, p.

535 / chap. 44, «The Metaphysics of Sexual Love.»

«Therefore what here guides man...”: Ibid., vol. 2, p. 539 /

chap. 44, «The Metaphysics of Sexual Love.»

«The man is taken possession of by the spirit...”: Ibid., vol.

2, pp. 554, 555 / chap. 44, «The Metaphysics of Sexual

Love.»

«For he is under the influence...”: Ibid., vol. 2, p. 556 /

chap. 44, «The Metaphysics of Sexual Love.»

«What is not endowed with reason...”: Ibid., vol. 2, p. 557 /

chap. 44, «The Metaphysics of Sexual Love.»

«If I maintain silence about my secret...”:

Schopenhauer,Parerga and Paralipomena, vol. 1, p. 466 /

chap. 5, «Counsels and Maxims.»

«If we do not want to be a plaything...”:

Schopenhauer,Manuscript Remains, vol. 4, p. 499 /

“ ,” В§ 20

«If you have an earnest desire...”: Epictetus:Discourses

and Enchiridion , trans. Thomas Wentworth Higginson

(New York: Walter J. Black, 1944), p. 338.

«By the time I was thirty...”: Schopenhauer,Manuscript

Remains, vol. 4, p. 513 / “ ,” В§ 33

«One cold winter`s day...”: Schopenhauer,Parerga and

Paralipomena, vol. 2, p. 651 / В§ 396.

«Yet whoever has a great deal of internal warmth...”: Ibid.,

vol. 2, p. 652 / В§ 396.

«highest class of mankind»: Schopenhauer,Manuscript

Remains, vol. 4, p. 498 / “ ,” В§ 20

«My intellect belonged not to me...”: Ibid., vol. 4, p. 484 /

“ ,” В§ 3.

«Young Schopenhauer seems to have changed...”:

Safranski,Schopenhauer, p. 120.

«Your friend, our great Goethe...”: Ibid., p. 177.

«We discussed a good many things...”: Ibid., p. 190

«But the genius lights on his age...”: Schopenhauer,World

as Will, vol. 2, p. 390 / chap. 31, «On Genius.»

«If in daily intercourse we are asked...”:

Schopenhauer,Parerga and Paralipomena, vol. 2, p. 268 /

В§ 135

«It is better not to speak...”: Schopenhauer,Manuscript

Remains, vol. 4, p. 512 / “ ,” В§ 32

«miserable wretches, of limited intelligence...”: Ibid., vol.

4, p. 501 / “ ,” В§ 22.

«Almost every contact with men...”: Ibid., vol. 4, p. 508 /

“ ,” В§ 29.

«Do not tell a friend what your enemy...”:

Schopenhauer,Parerga and Paralipomena, vol. 1, p. 466 /

chap. 5, «Counsels and Maxims.»

«Regard all personal affairs as secrets...”: Ibid., vol. 1, p.

465 / chap. 5 «Counsels and Maxims.»

«Giving way neither to love nor to hate...”: Ibid., vol. 1, p.

466/ chap. 5, «Counsels and Maxims.»

«Distrust is the mother of safety...”

Schopenhauer,Manuscript Remains, vol. 4, p. 495 /

“ ,” В§ 17

«To forget at any time the bad traits...”:

Schopenhauer,Parerga and Paralipomena, vol. 1, p. 466/

chap. 5, «Counsels and Maxims.»

«The only way to attain superiority...”: Saunders,Complete

Essays, book 2, p. 72. See also Schopenhauer,Parerga and

Paralipomena, vol. 1, p. 451 / В§ 28.

«To disregard is to win regard»: Ibid., p. 72. See also

Schopenhauer,Parerga and Paralipomena, vol.1, p. 451 / В§

28

«If we really think highly...”: Ibid., p. 72. See also

Schopenhauer,Parerga and Paralipomena, vol.1, p. 451 / В§

28

«Better to let men be what they are...”:

Schopenhauer,Manuscript Remains, vol. 4, p. 508 /

“ ,” В§ 29, footnote.

«We must never show anger and hatred...”:

Schopenhauer,Parerga and Paralipomena, vol. 1, p. 466 /

chap. 5, «Counsels and Maxims.»

«By being polite and friendly...”: Ibid., p. 463

«There are few ways by which...”: Schopenhauer,Parerga

and Paralipomena, vol. 1, p. 459 / chap. 5, «Counsels and

Maxims.»

«We should set a limit to our wishes...”: Ibid., vol. 1, p.

438 / chap. 5, «Counsels and Maxims.»

«No rose without a thorn...”: Saunders,Complete Essays,

book 5, p. 97. See also Schopenhauer,Parerga and

Paralipomena, vol. 2, p. 648 / В§ 385

Bodies are material objects...: See discussion in

Magee,Philosophy of Schopenhauer, pp. 440‫53

«Every place we look in life...”: Schopenhauer,World as

Will, vol. 1, p. 309 / В§ 56.

«Work, worry, toil and trouble...”: Schopenhauer,Parerga

and Paralipomena, vol. 2, p. 293 / В§ 152

«In the first place a man never is happy...”:

Saunders,Complete Essays, book 5, p. 21. See also

Schopenhauer,Parerga and Paralipomena, vol. 2, p. 284 /

В§ 144.

«We are like lambs playing in the field...”:

Schopenhauer,Parerga and Paralipomena, vol. 2, p. 292 /

В§ 150

«I have not written for the crowd...”:

Schopenhauer,Manuscript Remains, vol. 4, p. 207 /

«Pandectae II,” В§ 84

«A man finds himself...”: Saunders,Complete Essays, book

5, p. 19. See also Schopenhauer,Parerga and

Paralipomena, vol. 2, p. 283 / В§ 143.

«When, on a sea voyage...”: Epictetus,Discourses and

Enchiridion, p. 334.

«Life can be compared to a piece of embroidered

material...”: Schopenhauer,Parerga and Paralipomena,

vol. 1, p. 482 / chap. 6, «On the Different Periods of Life.»

«Even when there is no particular provocation...”:

Schopenhauer,Manuscript Remains, vol. 4, p. 507 /

“ ,” В§ 28

Schopenhauer`s daily schedule: Magee,Philosophy of

Schopenhauer, p. 24

Schopenhauer`s table talk: Safranski,Schopenhauer, p. 284.

The gold piece for the poor: Arthur HГјbscher,

ed.,Schopenhauer`s Anekdotenbuchlein (Frankfurt, 1981),

p. 58. Trans. Felix Reuter and Irvin Yalom.

Many anecdotes of his sharp wit...: Ibid.

«Well built...invariably well dressed...”:

Safranski,Schopenhauer, p. 284.

«The risk of living without work...”:

Schopenhauer,Manuscript Remains, vol. 4, p. 503 /

“ ,” В§ 24

«Two months in your room...”: Safranski,Schopenhauer, p.

288

«The monuments, the ideas left behind...”:

Schopenhauer,Manuscript Remains, vol. 4, p. 487 /

“ ,” В§ 7

«To the learned men and philosophers of Europe...”: Ibid.,

vol. 4, p. 121 / «Cholera–Buch,” В§ 40.

«suspiciousness, sensitiveness, vehemence, and pride...”:

Ibid., vol. 4, p. 506 / “ ,” В§ 28

«Inherited from my father...”: Ibid., vol. 4, p. 506 /

“ ,” В§ 28

Schopenhauer`s precautions and rituals:

Safranski,Schopenhauer, p. 287.

A physician and medical historian suggested...: Iwan

Bloch, «Schopenhauers Krankheit im Jahre 1823»

inMedizinische Klinik, nos. 25‫26 (1906).

«I shall not accept any letters...”: Safranski,Schopenhauer,

p. 240

«commonplace, inane, loathsome, repulsive...”:

Schopenhauer,Parerga and Paralipomena, vol. 1, p. 96 / В§

12

«We cannot pass over in silence...”:

Safranski,Schopenhauer, p. 315

«But let him alone...”: Saunders,Complete Essays, book 5,