Читать книгу The World as Will and Idea - Arthur Schopenhauer - Страница 12

“Qua ratione queas traducere leniter œvum:

Ne te semper inops agitet vexetque cupido,

Ne pavor et rerum mediocriter utilium spes,”

and thus to make him partake, in the highest degree, of the dignity which belongs to him as a rational being, as distinguished from the brutes; a dignity of which, in this sense at any rate, we can speak, though not in any other. It is a consequence of my view of the ethical system of Stoicism that it must be explained at the part of my work at which I consider what reason is and what it can do. But although it may to a certain extent be possible to attain that end through the application of reason, and through a purely rational system of ethics, and although experience shows that the happiest men are those purely rational characters commonly called practical philosophers—and rightly so, because just as the true, that is, the theoretical philosopher carries life into the concept, they carry the concept into life—yet it is far from the case that perfection can be attained in this way, and that the reason, rightly used, can really free us from the burden and sorrow of life, and lead us to happiness. Rather, there lies an absolute contradiction in wishing to live without suffering, and this contradiction is also implied in the commonly used expression, “blessed life.” This will become perfectly clear to whoever comprehends the whole of the following exposition. In this purely rational system of ethics the contradiction reveals itself thus, the Stoic is obliged in his doctrine of the way to the blessed life (for that is what his ethical system always remains) to insert a recommendation of suicide (as among the magnificent ornaments and apparel of Eastern despots there is always a costly vial of poison) for the case in which the sufferings of the body, which cannot be philosophised away by any principles or syllogistic reasonings, are paramount and incurable; thus its one aim, blessedness, is rendered vain, and nothing remains as a mode of escape from suffering except death; in such a case then death must be voluntarily accepted, just as we would take any other medicine. Here then a marked antagonism is brought out between the ethical system of Stoicism and all those systems referred to above which make virtue in itself directly, and accompanied by the most grievous sorrows, their aim, and will not allow a man to end his life in order to escape from suffering. Not one of them, however, was able to give the true reason for the rejection of suicide, but they laboriously collected illusory explanations from all sides: the true reason will appear in the Fourth Book in the course of the development of our system. But the antagonism referred to reveals and establishes the essential difference in fundamental principle between Stoicism, which is just a special form of endæmonism, and those doctrines we have mentioned, although both are often at one in their results, and are apparently related. And the inner contradiction referred to above, with which the ethical system of Stoicism is affected even in its fundamental thought, shows itself further in the circumstance that its ideal, the Stoic philosopher, as the system itself represents him, could never obtain life or inner poetic truth, but remains a wooden, stiff lay-figure of which nothing can be made. He cannot himself make use of his wisdom, and his perfect peace, contentment, and blessedness directly contradict the nature of man, and preclude us from forming any concrete idea of him. When compared with him, how entirely different appear the overcomers of the world, and voluntary hermits that Indian philosophy presents to us, and has actually produced; or indeed, the holy man of Christianity, that excellent form full of deep life, of the greatest poetic truth, and the highest significance, which stands before us in perfect virtue, holiness, and sublimity, yet in a state of supreme suffering.26