48I, 144.
49I, 142.
50I, 153; II, 418, 337.
51I, 210.
52I, 29.
53I, 178.
54A source of Freud’s theory of “wit and the unconscious.”
55I, 426, 525; III, 314. Schopenhauer, like all who have suffered from sex, exaggerates its rôle; the parental relation probably outweighs the sexual in the minds of normal adults.
56A source of Weininger.
57III, 342, 357, 347, 360, 359, 352, 341.
58III, 372.
59III, 371.
60III, 370
61III, 310; I, 214; III, 312, 270, 267; I, 206, 362.
62I, 357–8.
63III, 227. “The same things, but in different ways.”
64III, 227, 267; Wallace, 97. Cf. Nietzsche’s “eternal recurrence.”
65Introduction to “The Wisdom of Life.”
66II, 164.
67I, 147.
68I, 253.
69III, 368.
70I, 201.
71I, 409.
72I, 411; “Counsels and Maxims,” p. 5. “The better is enemy of the good.”
73I, 404.
74I, 402.
75I, 404.
76I, 400.
77I, 192; III, 112; I, 191. “Man is a wolf to man.”
78I, 419, 413.
79I, 415.
80III, 389, 395.
81I, 420.
82III, 394.
83III, 383.
84“Counsels and Maxims,” 124–139.
85II, 454; III, 269.
86“Counsels and Maxims,” 28, note.
87I, 119.
88I, 250.
89III, 167–9. A source of Freud.
90I, 515.
91Essays, “Wisdom of Life,” p. 47.
92Ibid., p. 11.
93P. 41.
94P. 39. “Quiet in leisure is difficult.”
95P. 22.
96I, 262.
97II, 439.
98I, 112.
99II, 426.
100I, 396.
101“Counsels and Maxims,” p. 51.
102“If you would subject all things to yourself, subject yourself to reason.”—Seneca.
103Vacuum suction.
104II, 254; Essays, “Books and Reading”; “Counsels and Maxims,” p. 21.
105I, xxvii.
106“Wisdom of Life,” p. 117.
107Ibid., pp. 27, 4–9.
108“Wisdom of Life,” 34, 108.
109I, 254. Ixion, according to classical mythology, tried to win Juno from Jupiter, and was punished by being bound to a forever-revolving wheel.
110III, 139.
111III, 159.
112Ibid.
113I, 240, 243.
114I, 321.
115“Wisdom of Life,” p. 24. An apologia pro vita sua.
116I, 345.
117In “Wisdom of Life,” p. 19.
118The source of Lombroso—who adds Schopenhauer to the list.
119I, 247.
120II, 342.
121III, 20. The professor of philosophy might avenge himself by pointing out that by nature we seem to be hunters rather than tillers; that agriculture is a human invention, not a natural instinct.
122I, 290.
123So in literature, character-portrayal rises to greatness—other things equal—in proportion as the clearly-delineated individual represents also a universal type, like Faust and Marguerite or Quixote and Sancho Panza.
124III, 145.
125I, 265.
126I, 256.
127I, 230. Cf. Goethe: “There is no better deliverance from the world” of strife “than through art.”—Elective Affinities, New York, 1902, p. 336.
128“Schopenhauer was the first to recognize and designate with philosophic clearness the position of music with reference to the other fine arts.”—Wagner, Beethoven, Boston, 1872, p. 23.
129I, 333.
130Hanslick (The Beautiful in Music, London, 1891, p. 23) objects to this, and argues that music affects only the imagination directly. Strictly, of course, it affects only the senses directly.
131II, 365.
132Essays, “Religion,” p. 2.
133II, 369.
134I, 524.
135II, 372.
136I, 493.
137I, 483.
138I, 460.
139I, xiii. Perhaps we are witnessing a fulfillment of this prophecy in the growth of theosophy and similar faiths.
140“Counsels and Maxims,” p. 19.
141I, 300.
142531.
143In Wallace, p. 29.
144III, 374; I, 423.
145Essay on Women, p. 73.
146III, 339.
147Essay on Women, p. 79.
148III, 209–14.
149Essay on Women, p. 84.
150Ibid., p. 86.
151Ibid., p. 75.
152In Wallace, p. 80. An echo of Schopenhauer’s dissatisfaction with his mother’s extravagance.
153Essay on Women, p. 89.
154Carlyle’s phrase.
155Compare the apathy and despondency of Europe today (1924), and the popularity of such books as Spengler’s Downfall of the Western World.
156I, 422.
157“Counsels and Maxims,” p. 86.
158Ibid., p. 96.
159Ibid., pp. 24, 37.
160Babbitt, Rousseau and Romanticism, p. 208.
161Cf. Schopenhauer himself: “To have no regular work, no set sphere of activity,—what a miserable thing it is! . . . Effort, struggles with difficulties! that is as natural to a man as grubbing in the ground is to a mole. To have all his wants satisfied is something intolerable—the feeling of stagnation which comes from pleasures that last too long. To overcome difficulties is to experience the full delight of existence.”—“Counsels and Maxims,” p. 53. One would like to know more of what the maturer Schopenhauer thought of the brilliant philosophy of his youth.
162Anatole France (Voltaire’s last avatar) has dedicated one of his masterpieces—The Human Tragedy—to the task of showing that though “the joy of understanding is a sad joy,” yet “those who have once tasted it would not exchange it for all the frivolous gaieties and empty hopes of the vulgar herd.” Cf. The Garden of Epicurus, New York, 1908, p. 120.
163Finot, The Science of Happiness, New York, 1914, p. 70.
164Cf., again, Schopenhauer himself: “It is just this not seeking of one’s own things (which is everywhere the stamp of greatness) that gives to passionate love the touch of sublimity.”—III, 368.
165Essay on Women, p. 79.
166Cf. Schopenhauer: “The greatest intellectual capacities are only found in connection with a vehement and passionate will.”—II, 413.
1Spencer, Autobiography, New York, 1904; vol. 1, p. 51.
2P. 53.
3P. 61.
4P. vii.
5P. 300.
6Appendix to Royce’s Herbert Spencer.
7Autob., i, 438.
8Pp. 289, 291.