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In conformity with this spirit and aim of the Stoa, Epictetus begins with it and constantly returns to it as the kernel of his philosophy, that we should bear in mind and distinguish what depends on us and what does not, and thus should not count on the latter at all. In this way we shall certainly remain free from all pain, suffering, and anxiety. Now what depends on us is the will alone, and here there gradually takes place a transition to a doctrine of virtue, since it is noticed that, as the external world that is independent of us determines good and bad fortune, so inner satisfaction or dissatisfaction with ourselves proceeds from the will. But later it was asked whether we should attribute the names *bonum et malum* to the two former or to the two latter. This was really arbitrary and a matter of choice, and made no difference. But yet the Stoics argued incessantly about this with the Peripatetics and Epicureans, and amused themselves with the inadmissible comparison of two wholly incommensurable quantities and with the contrary and paradoxical judgements arising therefrom, which they cast on one another. An interesting collection of these is afforded us from the Stoic side by the *Paradoxa* of Cicero.”—from_The World as Will and Representation_. Translated from the German by E. F. J. Paye in two volumes: volume I, pp. 88-89

Arthur Schopenhauer

In conformity with this spirit and aim of the Stoa, Epictetus begins with it and constantly returns to it as the kernel of his philosophy, that we should bear in mind and distinguish what depends on us and what does not, and thus should not count on the latter at all. In this way we shall certainly remain free from all pain, suffering, and anxiety. Now what depends on us is the will alone, and here there gradually takes place a transition to a doctrine of virtue, since it is noticed that, as the external world that is independent of us determines good and bad fortune, so inner satisfaction or dissatisfaction with ourselves proceeds from the will. But later it was asked whether we should attribute the names *bonum et malum* to the two former or to the two latter. This was really arbitrary and a matter of choice, and made no difference. But yet the Stoics argued incessantly about this with the Peripatetics and Epicureans, and amused themselves with the inadmissible comparison of two wholly incommensurable quantities and with the contrary and paradoxical judgements arising therefrom, which they cast on one another. An interesting collection of these is afforded us from the Stoic side by the *Paradoxa* of Cicero.”—from_The World as Will and Representation_. Translated from the German by E. F. J. Paye in two volumes: volume I, pp. 88-89

Arthur Schopenhauer
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It would be a great mistake to suppose that it is sufficient not to become personal yourself. For by showing a man quite quietly that he is wrong, and that what he says and thinks is incorrect — a process which occurs in every dialectical victory — you embitter him more than if you used some rude or insulting expression. Why is this? Because, as Hobbes observes, all mental pleasure consists in being able to compare oneself with others to one’s own advantage. — Nothing is of greater moment to a man than the gratification of his vanity, and no wound is more painful than that which is inflicted on it. Hence such phrases as “Death before dishonour,” and so on.
Arthur Schopenhauer
If human nature were not base, but thoroughly honourable, we should in every debate have no other aim than the discovery of truth; we should not in the least care whether the truth proved to be in favour of the opinion which we had begun by expressing, or of the opinion of our adversary. That we should regard as a matter of no moment, or, at any rate, of very secondary consequence; but, as things are, it is the main concern. Our innate vanity, which is particularly sensitive in reference to our intellectual powers, will not suffer us to allow that our first position was wrong and our adversary’s right. The way out of this difficulty would be simply to take the trouble always to form a correct judgment. For this a man would have to think before he spoke. But, with most men, innate vanity is accompanied by loquacity and innate dishonesty. They speak before they think; and even though they may afterwards perceive that they are wrong, and that what they assert is false, they want it to seem thecontrary. The interest in truth, which may be presumed to have been their only motive when they stated the proposition alleged to be true, now gives way to the interests of vanity: and so, for the sake of vanity, what is true must seem false, and what is false must seem true.
Arthur Schopenhauer
In consequence of the inevitably scattered and fragmentary nature of our thinking, which has been mentioned, and of the mixing together of the most heterogeneous representations thus brought about and inherent even in the noblest human mind, we really possess only *half a consciousness*. With this we grope about in the labyrinth of our life and in the obscurity of our investigations; bright moments illuminate our path like flashes of lighting. But what is to be expected generally from heads of which even the wisest is every night the playground of the strangest and most senseless dreams, and has to take up its meditations again on emerging from these dreams? Obviously a consciousness subject to such great limitations is little fitted to explore and fathom the riddle of the world; and to beings of a higher order, whose intellect did not have time as its form, and whose thinking therefore had true completeness and unity, such an endeavor would necessarily appear strange and pitiable. In fact, it is a wonder that we are not completely confused by the extremely heterogeneous mixture of fragments of representations and of ideas of every kind which are constantly crossing one another in our heads, but that we are always able to find our way again, and to adapt and adjust everything. Obviously there must exist a simple thread on which everything is arranged side by side: but what is this? Memory alone is not enough, since it has essential limitations of which I shall shortly speak; moreover, it is extremely imperfect and treacherous. The *logical ego*, or even the *transcendental synthetic unity of apperception*, are expressions and explanations that will not readily serve to make the matter comprehensible; on the contrary, it will occur to many that“Your wards are deftly wrought, but drive no bolts asunder.”Kant’s proposition: “The *I think* must accompany all our representations ,” is insufficient; for the “I” is an unknown quantity, in other words, it is itself a mystery and a secret. What gives unity and sequence to consciousness, since by pervading all the representations of consciousness, it is its substratum, its permanent supporter, cannot itself be conditioned by consciousness, and therefore cannot be a representation. On the contrary, it must be the *prius* of consciousness, and the root of the tree of which consciousness is the fruit. This, I say, is the *will*; it alone is unalterable and absolutely identical, and has brought forth consciousness for its own ends. It is therefore the will that gives unity and holds all its representations and ideas together, accompanying them, as it were, like a continuous ground-bass. Without it the intellect would have no more unity of consciousness than has a mirror, in which now one thing now another presents itself in succession, or at most only as much as a convex mirror has, whose rays converge at an imaginary point behind its surface. But it is *the will* alone that is permanent and unchangeable in consciousness. It is the will that holds all ideas and representations together as means to its ends, tinges them with the colour of its character, its mood, and its interest, commands the attention, and holds the thread of motives in its hand. The influence of these motives ultimately puts into action memory and the association of ideas. Fundamentally it is the will that is spoken of whenever “I” occurs in a judgement. Therefore, the will is the true and ultimate point of unity of consciousness, and the bond of all its functions and acts. It does not, however, itself belong to the intellect, but is only its root, origin, and controller."—from_The World as Will and Representation_. Translated from the German by E. F. J. Payne in two volumes: volume II, pp. 139-140
Arthur Schopenhauer
The business of the novelist is not to relate great events, but to make small ones interesting.
Arthur Schopenhauer
In early youth as we contemplate our coming life we are like children in a theatre before the curtain is raised sitting there in high spirits and eagerly waiting for the play to begin.
Arthur Schopenhauer
Obstinacy is the result of the will forcing itself into the place of the intellect.
Arthur Schopenhauer
The will is the strong blind man who carries on his shoulders the lame man who can see.
Arthur Schopenhauer
The greatest intellectual capacities are only found in connection with a vehement and passionate will.
Arthur Schopenhauer
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