The World as Will and Idea, Vol. II — Arthur Schopenhauer, trans. Haldane & Kemp
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The translator’s English as printed (R. B. Haldane & J. Kemp). The original-language text is not held; names are romanised as the translator printed them.
can serve for them all. Therefore among civilised nations we find throughout two different kinds of metaphysics, which are distinguished by the fact that the one has its evidence in itself, the other outside itself.
Since the metaphysical systems of the first kind require reflection, culture, and leisure for the recognition of their evidence, they can be accessible only to a very small number of men ; and, moreover, they can only arise and maintain their existence in the case of advanced civilisation.
On the other hand, the systems of the second kind exclusively are for the great majority of men who are not capable of thinking, but only of believing, and who are not accessible to reasons, but only to authority. These systems may therefore be called metaphysics of the people, after the analogy of poetry of the people, and also wisdom of the people, by which is understood proverbs.
These systems, however, are known under the name of religions, and are found among all nations, not excepting even the most savage. Their evidence is, as has been said, external, and as such is called revelation, which is authenticated by signs and miracles. Their arguments are principally threats of eternal, and indeed also temporal evils, directed against unbelievers, and even against mere doubters.
As ultima ratio theologorum, we find among many nations the stake or things similar to it.
If they seek a different authentication, or if they make use of other arguments, they already make the transition into the systems of the first kind, and may degenerate into a mixture of the two, which brings more danger than advantage, for their invaluable prerogative of being imparted to children gives them the surest guarantee of the permanent possession of the mind, for thereby their dogmas grow into a kind of second inborn intellect, like the twig upon the grafted tree ; while, on the other hand, the systems of the first kind only appeal to grown-up people, and in them always find a system of the second kind already in possession of their convictions. Both kinds of metaphysics, whose difference may be briefly expressed by the words reasoned conviction and faith, have this in common, that every one of their particular systems stands in a hostile relation to all the others of its kind. Between those of the first kind war is waged only with word and pen ; between those of the second with fire and sword as well.
Several of the latter owe their propagation in part to this last kind of polemic, and all have by degrees divided the earth between them, and indeed with such decided authority that the peoples of the earth are distinguished and separated more according to them than according to nation ality or government. They alone reign, each in its own province.
The systems of the first kind, on the contrary, are at the most tolerated, and even this only because, on account of the small number of their adherents, they are for the most part not considered worth the trouble of com bating with fire and sword — although, where it seemed necessary, these also have been employed against their with effect; besides, they occur only in a sporadic form Yet in general they have only been endured in a tamec and subjugated condition, for the system of the second kind which prevailed in the country ordered them to con form their teaching more or less closely to its own.
Some times it not only subjugated them, but even employee their services and used them as a support, which is how ever a dangerous experiment.
For these systems of th< first kind, since they are deprived of power, believe the] may advance themselves by craft, and never entirely laj aside a secret ill-will which at times comes unexpectedly into prominence and inflicts injuries which are hard to heal For they are further made the more dangerous by the fac that all the real sciences, not even excepting the mos innocent, are their secret allies against the systems of th< second kind, and without themselves being openly at wa with the latter, suddenly and unexpectedly do great mis chief in their province.
Besides, the attempt which i aimed at by the enlistment referred to of the services o the systems of the first kind by the second — the attemp
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to add an inner authentication to a system whose original authentication was external, is in its nature perilous ; for, if it were capable of such an authentication, it would never have required an external one. And in general it is always a hazardous thing to attempt to place a new foundation under a finished structure. Moreover, how should a religion require the suffrage of a philosophy ? It has everything upon its side — revelation, tradition, miracles, prophecies, the protection of the government, the highest rank, as is due to the truth, the consent and reverence of all, a thousand temples in which it is proclaimed and practised, bands of sworn priests, and, what is more than all, the invaluable privilege of being allowed to imprint its doctrines on the mind at the tender age of childhood, whereby they became almost like innate ideas. With such wealth of means at its disposal, still to desire the assent of poor philosophers it must be more covetous, or to care about their contradiction it must be more fearful, than seems to be compatible with a good conscience.
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