The German philosopher Arthur Schopenhauer (1788-1860), whose pessimistic philosophy was widely known in the late 19th century in Europe and the United States, held that ultimate reality was nothing but senseless striving or will, having no divine origin and no historical end.
Arthur Schopenhauer was born in Danzig on Feb. 22, 1788. His father, a successful Dutch businessman, had a taste for urbane living, travel, and bourgeois culture, while his mother aspired to the more exotic culture of writers and nonconformists. When Schopenhauer was 5, Danzig, formerly a free mercantile city, was annexed by Poland. As a consequence, his family moved to Hamburg, Germany, in search of a more congenial setting for his father's business. In 1797 Schopenhauer was sent to stay with a family in France, returning to Hamburg after 2 years to enter a private school. Later he became interested in literature, earning the disapproval of his father, who nonetheless gave him the choice of pursuing serious literary studies or traveling with the family for 2 years. Schopenhauer chose to travel.
His voyages over, Schopenhauer took a job as a clerk in a Hamburg merchant's office. That year, 1805, his father died, apparently a suicide. The mercantile world held only drudgery for young Schopenhauer, whose ambitions and desires were both unfocused and frustrated. Feeling constrained by a promise to his father, Schopenhauer remained at work until 1807, when he joyfully resigned in order to study Greek and Latin in a school at Gotha. Having enraged an unsympathetic instructor, he transferred to a school in Weimar, where his mother had already established herself as mistress of a literary salon frequented by Goethe and other notables. But Schopenhauer had earlier quarreled with his mother, whom he thought too free with her ideas and her favors. He therefore resided with his mentor, the philologist Franz Passow, who paid his tuition. Schopenhauer's studies went well, and in 1809, on acquiring a handsome legacy, he enrolled at the University of Göttingen. He studied mostly the sciences and medicine but eventually turned to philosophy.
Schopenhauer's new passion for philosophy led him to the University of Berlin, where he hoped to cull the wisdom of Johann Gottlieb Fichte, then the foremost philosopher in Germany. He was disappointed in Fichte but remained at the university until 1813, when Prussia mobilized to expel the French after Napoleon's defeat. Seeing the dangers of staying in Berlin and having no heart for nationalistic fervor, Schopenhauer sought refuge in Rudolstadt. There he completed his doctoral dissertation, which he submitted successfully to the University of Jena. He published the dissertation at his own expense and then returned to Weimar. He met Goethe, who seemed sympathetic to his thinking. One fruit of their conversations was Schopenhauer's brief study Ü ber das Sehn und die Farben (1816; On Vision and Colors).
Schopenhauer's unhappy relations with his mother finally terminated in open hostility, and he moved to Dresden. By this time the central and simple idea of his philosophy had taken hold in his mind. The principal source of this idea was his own experience and moods, but the expression of it owed much to the philosophies of Plato and Immanuel Kant and the mystical literature of India. He foresaw that his reflections would eventually lift him above the absurd stresses and conflicts of his life, and he thought that ultimately his writings would usher in a new era not only in philosophy but also in human history. Whereas former philosophies had been parceled into schools and special problems, his own, as he envisaged it, would be a single, simple fabric. The simplest expression of this potent idea is probably the very title of the book he wrote at Dresden, Die Welt als Wille und Vorstellung (The World as Will and Idea). The world is necessarily present to a subject that perceives it; thus the world is "idea" or "representation." Yet the world is not created or constructed by the subject or the mind; its own nature is will, or blind striving. "My body and my will are one," and in the final analysis one person's will is indistinguishable from every other form of willing.
The book was printed by a reluctant publisher in 1818 and failed to gain a public. Nevertheless, with two books to his credit, Schopenhauer was given a lectureship in philosophy at the University of Berlin. At that time G. W. F. Hegel was the center of attention, and Schopenhauer decided to compete with him by lecturing at the same hour. But he addressed an empty room, and shortly his academic career was over.
In 1831 cholera was epidemic in Berlin, and Schopenhauer fled to Frankfurt, where he stayed for the rest of his life. In 1836 he published a study of contemporary science, Ü ber den Willen in der Natur (On the Will in Nature), showing that his philosophy was consistent with the sciences. In 1839 he won a prize from the Norwegian Scientific Society for an essay on freedom of the will. To this essay he added another, publishing them in 1841 as Die Beiden Grundprobleme der Ethik (The Two Fundamental Problems of Ethics). During these years he revised and augmented the text of The World as Will and Idea, which was republished in 1844 with 50 new chapters. In 1847 he republished his dissertation, Ü ber die vierfache Wurzel des Satzes vom zureichenden Grunde (On the Fourfold Root of the Principle of Sufficient Reason). By now he was attracting some notice, but the fame he had predicted for himself was still only a dream.
Schopenhauer's style of life in his Frankfurt years has always both fascinated and puzzled his admirers. Though he wrote about the ultimate value of negating the will, he displayed unusual willfulness; though he extolled tranquility, he was always energetic; though he wrote savage diatribes against women, he could not forgo female company.
At last, in 1851, Schopenhauer published the book that brought him fame and followers. Titled Parerga und Paralipomena, it was a collection of highly polished, insightful essays and aphorisms. Its style was probably the chief reason for the book's immediate success. Yet the ideas were important too, particularly the notion that will was primary over intellect. The pessimism that follows from such a notion was already in vogue, and Schopenhauer became its voice. Another reason for his fame was surely his appeal to the inner experience of moods and feelings, in contrast to the more traditional appeals to history, reason, authority, and objective evidence. His philosophy takes its source in "the selfsame unchangeable being which is before us." Life is all suffering, he said, but it can be reflected upon, and then it will be seen to be "nothing." Schopenhauer died on Sept. 21, 1860. By then he had countless followers, and he was idolized as a kind of savior.
Schopenhauer's own writings are readily available in translation. Particularly noteworthy is a selection of the essays and aphorisms from Parerga and Paralipomena, edited and translated by R. J. Hollingdale (1970), which includes an introduction containing biographical information. Patrick Gardiner, Schopenhauer (1963), is a study of the philosopher's life and works. Schopenhauer's life is presented in detail in Helen Zimmern, Arthur Schopenhauer: His Life and Philosophy (1876), and in William Wallace, Life of Schopenhauer (1890). A more critical assessment of Schopenhauer's work is in Frederick Copleston, Arthur Schopenhauer: Philosopher of Pessimism (1946).
Safranski, Reudiger, Schopenhauer and the wild years of philosophy, Cambridge, Mass.: Harvard University Press, 1990.
Janaway, Christopher, Schopenhauer, Oxford; New York: Oxford University Press, 1994.
Simmel, Georg, Schopenhauer and Nietzsche, Urbana: University of Illinois Press, 1991.