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

constant oppression, none has been so hampered and hindered from without as it has always been by the religion of every land, which, everywhere in possession of a monopoly of metaphysical knowledge, regards metaphysics as a weed growing beside it, as an unlicensed worker, as a horde of gipsies, and as a rule tolerates it only under the condition that it accommodates itself to serve and follow it For where has there ever been true freedom of thought?

It has been vaunted sufficiently; but whenever it wishes to go further than perhaps to differ about the subordinate dogmas of the religion of the country, a holy shudder seizes the prophets of tolerance, and they say : " Not a step further ! " What progress of metaphysics was possible under such oppression?

Nay, this constraint which the privileged metaphysics exercises is not confined to the communication of thoughts, but extends to thinking itself, for its dogmas are so firmly imprinted in the tender, plastic, trustful, and thoughtless age of childhood, with studied solemnity and serious airs, that from that time forward they grow with the brain, and almost assume the nature of innate thoughts, which some philosophers have therefore really held them to be, and still more have pretended to do so.

Yet nothing can so firmly resist the comprehension of even the problem of metaphysics as a previous solution of it intruded upoD and early implanted in the mind. For the necessary starting-point for all genuine philosophy is the deep feeling of the Socratic : " This one thing I know, that I know nothing.

The ancients were in this respect in a better position than we are, for their national religions certainly limited somewhat the imparting of thoughts ; but they did not interfere with the freedom of thought itself, because they were not formally and solemnly impressed upon children, and in general were not taken so seriously. Therefore in metaphysics the ancients are still our teachers.

Whenever metaphysics is reproached with its small proON p. 395gress, and with not having yet reached its goal in spite of such sustained efforts, one ought further to consider that in the meanwhile it has constantly performed the invaluable service of limiting the boundless claims of the privileged metaphysics, and yet at the same time combating naturalism and materialism proper, which are called forth by it as an inevitable reaction. Consider to what a pitch the arrogance of the priesthood of every religion would rise if the belief in their doctrines was as firm and blind as they really wish. Look back also at the wars, disturbances, rebellions, and revolutions in Europe from the eighth to the eighteenth century; how few will be found that have not had as their essence, or their pretext, some controversy about beliefs, thus a metaphysical problem, which became the occasion of exciting nations against each other. Yet is that whole thousand years a continual slaughter, now on the battlefield, now on the scaffold, now in the streets, in metaphysical interests! I wish I had an authentic list of all crimes which Christianity has really prevented, and all good deeds it has really performed, that I might be able to place them in the other scale of the balance.

Lastly, as regards the obligations of metaphysics, it has only one ; for it is one which endures no other beside it — the obligation to be true. If one would impose other obligations upon it besides this, such as to be spiritualistic, optimistic, monotheistic, or even only to be moral, one cannot know beforehand whether this would not interfere with the fulfilment of that first obligation, without which all its other achievements must clearly be worthless. A given philosophy has accordingly no other standard of its value than that of truth. For the rest, philosophy is essentially world-wisdom: its problem is the world. It has to do with this alone, and leaves the gods in peace — expects, however, in return, to be left in peace by them.

Supplements to tfje Seconfc ISooft*

* ' Ihr folget falscher Spur,

Denkt nicht, wir scherzen ! 1st nicht der Kern der Natur Menachen im Herzen ? ' "

—Goethe.

SUPPLEMENTS TO THE SECOND BOOK.

CHAPTEE XVIII.1

ON THE POSSIBILITY OF KNOWING THE THING IN ITSELF.