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Hence most people, if they glance back when they come to the end of life, will find that all along they have been living ad interim: they will be surprised to find that the very thing they disregarded and let slip by unenjoyed, was just the life in the expectation of which they passed all their time. Of how many a man may it not be said that hope made a fool of him until he danced into the arms of death!

      Then again, how insatiable a creature is man! Every satisfaction he attains lays the seeds of some new desire, so that there is no end to the wishes of each individual will. And why is this? The real reason is simply that, taken in itself, Will is the lord of all worlds: everything belongs to it, and therefore no one single thing can ever give it satisfaction, but only the whole, which is endless. For all that, it must rouse our sympathy to think how very little the Will, this lord of the world, really gets when it takes the form of an individual; usually only just enough to keep the body together. This is why man is so very miserable.

      Life presents itself chiefly as a task – the task, I mean, of subsisting at all, gagner sa vie. If this is accomplished, life is a burden, and then there comes the second task of doing something with that which has been won – of warding off boredom, which, like a bird of prey, hovers over us, ready to fall wherever it sees a life secure from need. The first task is to win something; the second, to banish the feeling that it has been won; otherwise it is a burden.

      Human life must be some kind of mistake. The truth of this will be sufficiently obvious if we only remember that man is a compound of needs and necessities hard to satisfy; and that even when they are satisfied, all he obtains is a state of painlessness, where nothing remains to him but abandonment to boredom. This is direct proof that existence has no real value in itself; for what is boredom but the feeling of the emptiness of life? If life – the craving for which is the very essence of our being – were possessed of any positive intrinsic value, there would be no such thing as boredom at all: mere existence would satisfy us in itself, and we should want for nothing. But as it is, we take no delight in existence except when we are struggling for something; and then distance and difficulties to be overcome make our goal look as though it would satisfy us – an illusion which vanishes when we reach it; or else when we are occupied with some purely intellectual interest – when in reality we have stepped forth from life to look upon it from the outside, much after the manner of spectators at a play. And even sensual pleasure itself means nothing but a struggle and aspiration, ceasing the moment its aim is attained. Whenever we are not occupied in one of these ways, but cast upon existence itself, its vain and worthless nature is brought home to us; and this is what we mean by boredom. The hankering after what is strange and uncommon – an innate and ineradicable tendency of human nature – shows how glad we are at any interruption of that natural course of affairs which is so very tedious.

      That this most perfect manifestation of the will to live, the human organism, with the cunning and complex working of its machinery, must fall to dust and yield up itself and all its strivings to extinction – this is the naïve way in which Nature, who is always so true and sincere in what she says, proclaims the whole struggle of this will as in its very essence barren and unprofitable. Were it of any value in itself, anything unconditioned and absolute, it could not thus end in mere nothing.

      If we turn from contemplating the world as a whole, and, in particular, the generations of men as they live their little hour of mock-existence and then are swept away in rapid succession; if we turn from this, and look at life in its small details, as presented, say, in a comedy, how ridiculous it all seems! It is like a drop of water seen through a microscope, a single drop teeming with infusoria; or a speck of cheese full of mites invisible to the naked eye. How we laugh as they bustle about so eagerly, and struggle with one another in so tiny a space! And whether here, or in the little span of human life, this terrible activity produces a comic effect.

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      1

      Translator's Note, cf. Thèod, § 153. – Leibnitz argued that evil is a negative quality —i. e., the absence of good; and that its active and seemingly positive character is an incidental and not an essential part of its nature. Cold, he said, is o

1

Translator's Note, cf. Thèod, § 153. – Leibnitz argued that evil is a negative quality —i. e., the absence of good; and that its active and seemingly positive character is an incidental and not an essential part of its nature. Cold, he said, is only the absence of the power of heat, and the active power of expansion in freezing water is an incidental and not an essential part of the nature of cold. The fact is, that the power of expansion in freezing water is really an increase of repulsion amongst its molecules; and Schopenhauer is quite right in calling the whole argument a sophism.

2

I have treated this subject at length in a special chapter of the second volume of my chief work.

3

Cf. Welt als Wille und Vorstellung, vol. ii. p. 404.

4

See Parerga, vol. i. pp. 139 et seq.

5

Translator's Note. – Matthias Claudius (1740-1815), a popular poet, and friend of Klopstock, Herder and Leasing. He edited the Wandsbecker Bote, in the fourth part of which appeared the treatise mentioned above. He generally wrote under the pseudonym of Asmus, and Schopenhauer often refers to him by this name.

6

Cf. Romans vii; Galatians ii, iii.

7

Cf. Clem. Alex. Strom. L. iii, c, 3, p. 399.

8

Augustine de cìvitate Dei., L. xi. c. 23.

9

Cf. Fragmenta de philosophia.

10

De admirandis naturae arcanis; dial L. p. 35.

11

"Cymbeline," Act v. Sc. 5.

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