{"collection":"philosophy-ethics","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/wikisource_Counsels_and_Maxims_Chapter_I/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/wikisource_Counsels_and_Maxims_Chapter_I","id":"wikisource_Counsels_and_Maxims_Chapter_I","license":"Public Domain / CC-BY-SA (see source)","rights_basis":"wikisource_site_inclusion_policy","source":"wikisource","source_url":"https://en.wikisource.org/wiki/Counsels_and_Maxims/Chapter_I","summary":null,"tags":["Pages_with_translator","Subpages"],"text":"GENERAL RULES\n\nSECTION 1.\n\nThe first and foremost rule for the wise conduct of life seems to me to be contained in a view to which Aristotle parenthetically refers in the Nichomachean Ethics: [Greek: o phronimoz to alupon dioke e ou to aedu] or, as it may be rendered, not pleasure, but freedom from pain, is what the wise man will aim at.\n\nThe truth of this remark turns upon the negative character of happiness,\u2014the fact that pleasure is only the negation of pain, and\nthat pain is the positive element in life. Though I have given a detailed proof of this proposition in my chief work, I may supply one more illustration of it here, drawn from a circumstance of daily occurrence. Suppose that, with the exception of some sore or painful spot, we are physically in a sound and healthy condition: the sore of this one spot, will completely absorb our attention, causing us to lose the sense of general well-being, and destroying all our comfort in life. In the same way, when all our affairs but one turn out as we wish, the single instance in which our aims are frustrated is a constant trouble to us, even though it be something quite trivial. We\nthink a great deal about it, and very little about those other and more important matters in which we have been successful. In both these cases what has met with resistance is the will; in the one case, as it is objectified in the organism, in the other, as it presents itself in the struggle of life; and in both, it is plain that the satisfaction of the will consists in nothing else than that it meets with no resistance. It is, therefore, a satisfaction which is not directly felt; at most, we can become conscious of it only when we reflect upon our condition. But that which checks or arrests the will is something positive; it proclaims its own presence. All pleasure consists in merely removing this check\u2014in other words, in freeing us from its action; and hence pleasure is a state which can never last very long.\n\nThis is the true basis of the above excellent rule quoted from Aristotle, which bids us direct our aim, not toward securing what is\npleasurable and agreeable in life, but toward avoiding, as far as possible, its innumerable evils. If this were not the right course to take, that saying of Voltaire's, Happiness is but a dream and sorrow is real, would be as false as it is, in fact, true. A man who desires to make up the book of his life and determine where the balance of happiness lies, must put down in his accounts, not the pleasures which he has enjoyed, but the evils which he has escaped. That is the true method of eudaemonology; for all eudaemonology must begin by recognizing that its very name is a euphemism, and that to live happily only means to live less unhappily\u2014to live a tolerable life. There is no doubt that life is given us, not to be enjoyed, but to be overcome\u2014to be got over. There are numerous expressions illustrating this\u2014such as degere vitam, vita defungi; or in Italian, si scampa cosi; or in German, man muss suchen durchzukommen; er wird schon durch die Welt kommen, and so on. In old age it is indeed a consolation to think that the work of life is over and done with. The happiest lot is not to have experienced the keenest delights or the greatest pleasures, but to have brought life to a close without any very great pain, bodily or mental. To measure the happiness of a life by its delights or pleasures, is to apply a false standard. For pleasures are and remain something negative; that they produce happiness is a delusion, cherished by envy to its own punishment. Pain is felt to be something positive, and hence its absence is the true standard of happiness. And if, over and above freedom from pain, there is also an absence of boredom, the essential conditions of earthly happiness are attained; for all else is chimerical.\n\nIt follows from this that a man should never try to purchase pleasure at the cost of pain, or even at the risk of incurring it; to do so is to pay what is positive and real, for what is negative and illusory; while there is a net profit in sacrificing pleasure for the sake of avoiding pain. In either case it is a matter of indifference whether the pain follows the pleasure or precedes it. While it is a complete inversion of the natural order to try and turn this scene of misery into a garden of pleasure, to aim at joy and pleasure rather than at the greatest possible freedom from pain\u2014and yet how many do it!\u2014there is some wisdom in taking a gloomy view, in looking upon the world as a kind of Hell, and in confining one's efforts to securing a little room that shall not be exposed to the fire. The fool rushes after the pleasures of life and finds himself their dupe; the wise man avoids its evils; and even if, notwithstanding his precautions, he falls into misfortunes, that is the fault of fate, not of his own folly. As far as he is successful in his endeavors, he cannot be said to have lived a life of illusion; for the evils which he shuns are very real. Even if he goes too far out of his way to avoid evils, and makes an unnecessary sacrifice of pleasure, he is, in reality, not the worse off for that; for all pleasures are chimerical, and to mourn for having lost any of them is a frivolous, and even ridiculous proceeding.\n\nThe failure to recognize this truth\u2014a failure promoted by optimistic ideas\u2014is the source of much unhappiness. In moments free from pain, our restless wishes present, as it were in a mirror, the image of a happiness that has no counterpart in reality, seducing us to follow it; in doing so we bring pain upon ourselves, and that is something undeniably real. Afterwards, we come to look with regret upon that lost state of painlessness; it is a paradise which we have gambled away; it is no longer with us, and we long in vain to undo what has been done.\n\nOne might well fancy that these visions of wishes fulfilled were the work of some evil spirit, conjured up in order to entice us away from that painless state which forms our highest happiness. A careless youth may think that the world is meant to be enjoyed, as\nthough it were the abode of some real or positive happiness, which only those fail to attain who are not clever enough to overcome the difficulties that lie in the way. This false notion takes a stronger hold on him when he comes to read poetry and romance, and to be deceived by outward show\u2014the hypocrisy that characterizes the world from beginning to end; on which I shall have something to say\npresently. The result is that his life is the more or less deliberate pursuit of positive happiness; and happiness he takes to be equivalent to a series of definite pleasures. In seeking for these pleasures he encounters danger\u2014a fact which should not be forgotten. He hunts for game that does not exist; and so he ends by suffering some very real and positive misfortune\u2014pain, distress, sickness, loss, care, poverty, shame, and all the thousand ills of life. Too late he discovers the trick that has been played upon him.\n\nBut if the rule I have mentioned is observed, and a plan of life is adopted which proceeds by avoiding pain\u2014in other words, by taking\nmeasures of precaution against want, sickness, and distress in all its forms, the aim is a real one, and something may be achieved which will be great in proportion as the plan is not disturbed by striving after the chimera of positive happiness. This agrees with the opinion expressed by Goethe in the Elective Affinities, and there put into the mouth of Mittler\u2014the man who is always trying to make other people happy: To desire to get rid of an evil is a definite object, but to desire a better fortune than one has is blind folly. The same truth is contained in that fine French proverb: le mieux est l'ennemi du bien\u2014leave well alone. And, as I have remarked in my chief work, this is the leading thought underlying the philosophical system of the Cynics. For what was it led the Cynics to repudiate pleasure in every form, if it was not the fact that pain is, in a greater or less degree, always bound up with pleasure? To go out of the way of pain seemed to them so much easier than to secure pleasure. Deeply impressed as they were by the negative nature of pleasure and the positive nature of pain, they consistently devoted all their efforts to the avoidance of pain. The first step to that end was, in their opinion, a complete and deliberate repudiation of pleasure, as something which served only to entrap the victim in order that he might be delivered over to pain.\n\nWe are all born, as Schiller says, in Arcadia. In other words, we come into the world full of claims to happiness and pleasure, and we cherish the fond hope of making them good. But, as a rule, Fate soon teaches us, in a rough and ready way that we really possess nothing at all, but that everything in the world is at its command, in virtue of an unassailable right, not only to all we have or acquire, to wife or child, but even to our very limbs, our arms, legs, eyes and ears, nay, even to the nose in the middle of our face. And in any case, after some little time, we learn by experience that happiness and pleasure are a fata morgana, which, visible from afar, vanish as we approach; that, on the other hand, suffering and pain are a reality, which makes its presence felt without any intermediary, and for its effect, stands in no need of illusion or the play of false hope.\n\nIf the teaching of experience bears fruit in us, we soon give up the pursuit of pleasure and happiness, and think much more about making ourselves secure against the attacks of pain and suffering. We see that the best the world has to offer is an existence free from pain\u2014a quiet, tolerable life; and we confine our claims to this, as to something we can more surely hope to achieve. For the safest way of not being very miserable is not to expect to be very happy. Merck, the friend of Goethe's youth, was conscious of this truth when he wrote: It is the wretched way people have of setting up a claim to happiness\u2014and, that to, in a measure corresponding with their desires\u2014that ruins everything in this world. A man will make progress if he can get rid of this claim, and desire nothing but what he sees before him. Accordingly it is advisable to put very\nmoderate limits upon our expectations of pleasure, possessions, rank, honor and so on; because it is just this striving and struggling to be happy, to dazzle the world, to lead a life full of pleasure, which entail great misfortune. It is prudent and wise, I say, to reduce one's claims, if only for the reason that it is extremely easy to be very unhappy; while to be very happy is not indeed difficult, but quite impossible. With justice sings the poet of life's wisdom:\n\nAuream quisquis mediocritatem\nDiligit, tutus caret obsoleti\nSordibus tecti, caret invidenda\nSobrius aula.\nSavius ventis agitatur ingens\nPinus: et celsae graviori casu\nDecidunt turres; feriuntque summos\nFulgura monies.\n\n\u2014the golden mean is best\u2014to live free from the squalor of a mean abode, and yet not be a mark for envy. It is the tall pine which is\ncruelly shaken by the wind, the highest summits that are struck in the storm, and the lofty towers that fall so heavily.\n\nHe who has taken to heart the teaching of my philosophy\u2014who knows, therefore, that our whole existence is something which had better\nnot have been, and that to disown and disclaim it is the highest wisdom\u2014he will have no great expectations from anything or any\ncondition in life: he will spend passion upon nothing in the world, nor lament over-much if he fails in any of his undertakings. He\nwill feel the deep truth of what Plato says: [Greek: oute ti ton anthropinon haxion on megalaes spondaes]\u2014nothing in human affairs is worth any great anxiety; or, as the Persian poet has it,\n\nThough from thy grasp all worldly things should flee,\nGrieve not for them, for they are nothing worth:\nAnd though a world in thy possession be,\nJoy not, for worthless are the things of earth.\nSince to that better world 'tis given to thee\nTo pass, speed on, for this is nothing worth.\n\nThe chief obstacle to our arriving at these salutary views is that\nhypocrisy of the world to which I have already alluded\u2014an hypocrisy\nwhich should be early revealed to the young. Most of the glories of\nthe world are mere outward show, like the scenes on a stage: there\nis nothing real about them. Ships festooned and hung with pennants,\nfiring of cannon, illuminations, beating of drums and blowing of\ntrumpets, shouting and applauding\u2014these are all the outward sign, the\npretence and suggestion,\u2014as it were the hieroglyphic,\u2014of joy: but\njust there, joy is, as a rule, not to be found; it is the only guest\nwho has declined to be present at the festival. Where this guest may\nreally be found, he comes generally without invitation; he is not\nformerly announced, but slips in quietly by himself sans facon;\noften making his appearance under the most unimportant and trivial\ncircumstances, and in the commonest company\u2014anywhere, in short, but\nwhere the society is brilliant and distinguished. Joy is like the gold\nin the Australian mines\u2014found only now and then, as it were, by the\ncaprice of chance, and according to no rule or law; oftenest in very\nlittle grains, and very seldom in heaps. All that outward show which I\nhave described, is only an attempt to make people believe that it\nis really joy which has come to the festival; and to produce this\nimpression upon the spectators is, in fact, the whole object of it.\n\nWith mourning it is just the same. That long funeral procession,\nmoving up so slowly; how melancholy it looks! what an endless row of\ncarriages! But look into them\u2014they are all empty; the coachmen of the\nwhole town are the sole escort the dead man has to his grave. Eloquent\npicture of the friendship and esteem of the world! This is the\nfalsehood, the hollowness, the hypocrisy of human affairs!\n\nTake another example\u2014a roomful of guests in full dress, being\nreceived with great ceremony. You could almost believe that this is\na noble and distinguished company; but, as a matter of fact, it is\ncompulsion, pain and boredom who are the real guests. For where many\nare invited, it is a rabble\u2014even if they all wear stars. Really good\nsociety is everywhere of necessity very small. In brilliant festivals\nand noisy entertainments, there is always, at bottom, a sense of\nemptiness prevalent. A false tone is there: such gatherings are in\nstrange contrast with the misery and barrenness of our existence. The\ncontrast brings the true condition into greater relief. Still, these\ngatherings are effective from the outside; and that is just their\npurpose. Chamfort makes the excellent remark that society\u2014les\ncercles, les salons, ce qu'on appelle le monde\u2014is like a miserable\nplay, or a bad opera, without any interest in itself, but supported\nfor a time by mechanical aid, costumes and scenery.\n\nAnd so, too, with academies and chairs of philosophy. You have a kind\nof sign-board hung out to show the apparent abode of wisdom: but\nwisdom is another guest who declines the invitation; she is to be\nfound elsewhere. The chiming of bells, ecclesiastical millinery,\nattitudes of devotion, insane antics\u2014these are the pretence, the\nfalse show of piety. And so on. Everything in the world is like a\nhollow nut; there is little kernel anywhere, and when it does exist,\nit is still more rare to find it in the shell. You may look for it\nelsewhere, and find it, as a rule, only by chance.\n\nSECTION 2.\n\nTo estimate a man's condition in regard to happiness, it is\nnecessary to ask, not what things please him, but what things trouble\nhim; and the more trivial these things are in themselves, the happier\nthe man will be. To be irritated by trifles, a man must be well off;\nfor in misfortunes trifles are unfelt.\n\nSECTION 3.\n\nCare should be taken not to build the happiness of life\nupon a broad foundation\u2014not to require a great many things in order\nto be happy. For happiness on such a foundation is the most easily\nundermined; it offers many more opportunities for accidents; and\naccidents are always happening. The architecture of happiness follows\na plan in this respect just the opposite of that adopted in every\nother case, where the broadest foundation offers the greatest\nsecurity. Accordingly, to reduce your claims to the lowest possible\ndegree, in comparison with your means,\u2014of whatever kind these may\nbe\u2014is the surest way of avoiding extreme misfortune.\n\nTo make extensive preparations for life\u2014no matter what form they\nmay take\u2014is one of the greatest and commonest of follies. Such\npreparations presuppose, in the first place, a long life, the full and\ncomplete term of years appointed to man\u2014and how few reach it! and\neven if it be reached, it is still too short for all the plans that\nhave been made; for to carry them out requites more time than was\nthought necessary at the beginning. And then how many mischances and\nobstacles stand in the way! how seldom the goal is ever reached in\nhuman affairs!\n\nAnd lastly, even though the goal should be reached, the changes which\nTime works in us have been left out of the reckoning: we forget that\nthe capacity whether for achievement or for enjoyment does not last a\nwhole lifetime. So we often toil for things which are no longer suited\nto us when we attain them; and again, the years we spend in preparing\nfor some work, unconsciously rob us of the power for carrying it out.\n\nHow often it happens that a man is unable to enjoy the wealth which he\nacquired at so much trouble and risk, and that the fruits of his\nlabor are reserved for others; or that he is incapable of filling the\nposition which he has won after so many years of toil and struggle.\nFortune has come too late for him; or, contrarily, he has come too\nlate for fortune,\u2014when, for instance, he wants to achieve great\nthings, say, in art or literature: the popular taste has changed, it\nmay be; a new generation has grown up, which takes no interest in his\nwork; others have gone a shorter way and got the start of him. These\nare the facts of life which Horace must have had in view, when he\nlamented the uselessness of all advice:\u2014\n\nquid eternis minorem\nConsiliis animum fatigas?\n\nThe cause of this commonest of all follies is that optical illusion of\nthe mind from which everyone suffers, making life, at its beginning,\nseem of long duration; and at its end, when one looks back over the\ncourse of it, how short a time it seems! There is some advantage in\nthe illusion; but for it, no great work would ever be done.\n\nOur life is like a journey on which, as we advance, the landscape\ntakes a different view from that which it presented at first,\nand changes again, as we come nearer. This is just what\nhappens\u2014especially with our wishes. We often find something else,\nnay, something better than what we are looking for; and what we look\nfor, we often find on a very different path from that on which we\nbegan a vain search. Instead of finding, as we expected, pleasure,\nhappiness, joy, we get experience, insight, knowledge\u2014a real and\npermanent blessing, instead of a fleeting and illusory one.\n\nThis is the thought that runs through Wilhelm Meister, like the bass in a piece of music. In this work of Goethe's, we have a novel of the intellectual kind, and, therefore, superior to all others, even to Sir Walter Scott's, which are, one and all, ethical; in other words, they treat of human nature only from the side of the will. So, too, in the Zauberfloete\u2014that grotesque, but still significant, and even hieroglyphic\u2014the same thought is symbolized, but in great, coarse lines, much in the way in which scenery is painted. Here the symbol would be complete if Tamino were in the end to be cured of his desire\nto possess Tainina, and received, in her stead, initiation into the\nmysteries of the Temple of Wisdom. It is quite right for Papageno, his\nnecessary contrast, to succeed in getting his Papagena.\n\nMen of any worth or value soon come to see that they are in the hands\nof Fate, and gratefully submit to be moulded by its teachings. They\nrecognize that the fruit of life is experience, and not happiness;\nthey become accustomed and content to exchange hope for insight; and,\nin the end, they can say, with Petrarch, that all they care for is to\nlearn:\u2014\n\nAltro diletto che 'mparar, non provo.\n\nIt may even be that they to some extent still follow their old wishes\nand aims, trifling with them, as it were, for the sake of appearances;\nall the while really and seriously looking for nothing but\ninstruction; a process which lends them an air of genius, a trait of\nsomething contemplative and sublime.\n\nIn their search for gold, the alchemists discovered other\nthings\u2014gunpowder, china, medicines, the laws of nature. There is a\nsense in which we are all alchemists.\n\nFootnotes","title":"Counsels and Maxims/Chapter I","tradition":"philosophy-ethics","translated_text":null,"word_count":3726}