One of the greatest philosophers of the nineteenth century, Schopenhauer (1788-1860) believed that human action is determined not by reason but by 'will' - the blind and irrational desire for physical existence. This selection of his writings on religion, ethics, politics, women, suicide, books and many other themes is taken from Schopenhauer's last work, Parerga and Paralipomena, which he published in 1851. These pieces depict humanity as locked in a struggle beyond good and evil, and each individual absolutely free within a Godless world, in which art, morality and self-awareness are our only salvation. This innovative - and pessimistic - view has proved powerfully influential upon philosophy and art, directly affecting the work of Nietzsche, Wittgenstein and Wagner among others.

This is a new release of the original 1932 edition.

"These essays are a valuable criticism of life by a man who had a wide experience of life, a man of the world, who possessed an almost inspired faculty of observation. Schopenhauer, of all men, unmistakably observed life at first hand. There is no academic echo in his utterances; he is not one of a school; his voice has no formal intonation; it is deep, full-chested, and rings out its words with all the poignancy of individual emphasis, without bluster, but with unfailing conviction. He was for his time, and for his country, an adept at literary form; but he used it only as a means. "

A disciple of Kant and a significant factor in shaping Nietzsche's thinking, Arthur Schopenhauer worked from the foundation that all knowledge derives from our experience of the world, but that our experience is necessarily subjective and formed by our own intellect and biases: reality, therefore, is but an extension of our own will. In this essay, translated by THOMAS BAILEY SAUNDERS (1860-1928) and first published in English in the 1890s, Schopenhauer explores concepts of what internal driving forces and external interpersonal dynamics contribute to the individual's happiness, from our own personalities to our wealth and social standing. The datedness of some of Schopenhauer's ideas—including a decidedly prefeminist interpretation of women's choices and a connection between fame and reputation that is no longer always active in our celebrity culture—only serve to highlight the philopher's basic assumption of human life: that it is characterized chiefly by misery. Students of philosophy and of 19th-century intellectualism will find this a fascinating read.