The World as Will and Idea, Vol. I — Arthur Schopenhauer, trans. Haldane & Kemp

the illusion of the prindpium individucUionis has left liim. ]E[e_recogpig?9„hii»8elf, bis viU,. iiL-eveiy-Jjeiiig, ind consequently also in tiie sufifergr, He is now free from' the perversity with which the will to live, not recognising itself, here in one individual enjoys a fleeting ind precarious pleasure, and there in another pays for it with suffering and starvation, and thus both inflicts and endures misery, not knowing that, like Thyestes, i^ea^rly devours its own flesh ; and then, on the one "hand, lamenffi“its undeserved suflering, and on the other hand ^ansgresses without fear of Nemesis, always merely because, involved in the principium irudividuationis, thus ^^raKy 'm the kind of knowledge which is governed by the principle of sufficient reason, it does not recognise iteelf in the foreign phenomenon, and therefore does 'hot perceive ^eternal justice.

To be cured of this iHusion and deception of Mây&, and to do works of love, are one and the sain&_ But the latter is the necessary**and meyitable symptom of that knowledge.

The opposite of the sting of conscience, the origin and significance of which is explained above, is the good conscience, the satisfaction which we experience after every disinterested deed. It arises from the fact that such a deed, as it proceeds from the direct recognition of our own inner being in the phenomenon of another, affords us also the verification of this knowledge, the knowledge that our true self exists not only in our own person, this particular manifestation, but in everything that lives. By this the heart feels itself enlarged, as by egoism it is contracted. For as the latter concentrates our interest upon the particular manifestation of our own individuality, upon which knowledge always presents to us the innumerable dangers which constantly threaten this manifestation, and anxiety and care becomes the key-note of our disposition ; the knowledge that everything living is just as much our own inner nature, as is our own person, extends our

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interest to everytliing living ; and in this way the heart is enlarged. Thus through the diminished interest in our own self, the anxious care for the self is attacked at its very root and limited ; hence the peace, the unbroken serenity, which a virtuous disposition and a good conscience affords, and the more distinct appearance of this with every good deed, for it proves to ourselves the depth of that disposition.

The egoist feels himself surrounded by strange and hostile individuals, and all his hope is centred in his own good.

The good man lives in a world of friendly individuals, the well-being of any of whom he regards as his owa Therefore, although the knowledge of the lot of mankind generally does not make lus disposition a joyful one, yet the permanent knowledge of his own nature in all living beings, gives him a certain evenness, and even serenity of disposition.

For the interest which is extended to innumerable manifestations cannot cause such anxiety as that which is concentrated upon one.

The accidents which concern individuals collectively, equalise themselves, while those which happen to the particular individual constitute good or bad fortuna Thus, though others have set up moral principles which they give out as prescriptions for virtue, and laws which it was necessary to follow, I, as has already been said, cannot do this because I have no “ ought ” or law to prescribe to the eternally free-will.

Yet on the other hand, in the connection of my system, what to a certain extent corresponds and is analogous to that imdertaking is the purely theoretical truth, of which my whole exposition may be regarded as merely an elaboration, that the will is the in-itself of every phenomenon but itself, as such, is free from the forms of the phenomenal, and consequently from multiplicity ; a truth, which, with reference to action, I do not know how to express better than by the formula of the Vedas already quoted : “ Tat twam asi ! " (Ihig. thqu. art |)i .. Whoever is aWe^ to sgy this to himself, with regard to every being with whom