German Atheists

"Life is a business that does not cover the costs."

"For what is modesty but hypocritical humility, by means of which, in a world swelling with vile envy, a man seeks to beg pardon for his excellences and merits from those who have none? For whoever attributes no merit to himself because he really has none is not modest, but merely honest."

"The composer reveals the innermost nature of the world, and expresses the profoundest wisdom in a language that his reasoning faculty does not understand, just as a magnetic somnambulist gives information about things of which she has no conception when she is awake. Therefore in the composer, more than in any other artist, the man is entirely separate and distinct from the artist."

"The method of viewing things which proceeds in accordance with the principle of sufficient reason is the rational method, and it alone is valid and of use in practical life and in science. The method which looks away from the content of this principle is the method of genius, which is only valid and of use in art."

"The effect of music is so very much more powerful and penetrating than is that of the other arts, for these others speak only of the shadow, but music of the essence."

"This art is music. It stands quite apart from all the others. In it we do not recognize the copy, the repetition, of any Idea of the inner nature of the world. Yet it is such a great and exceedingly fine art, its effect on man's innermost nature is so powerful, and it is so completely and profoundly understood by him in his innermost being as an entirely universal language, whose distinctness surpasses even that of the world of perception itself, that in it we certainly have to look for more than that exercitium arithmeticae occultum nescientis se numerare animi [exercise in arithmetic in which the mind does not know it is counting] which Leibniz took it to be."

"Just as the witticism brings two very different real objects under one concept, the pun brings two different concepts, by the assistance of accident, under one word."

"This actual world of what is knowable, in which we are and which is in us, remains both the material and the limit of our consideration."

"And O! how the mind is here washed clean of all its early ingrafted Jewish superstition ! It is the most profitable and elevating reading which is possible in the world. It has been the solace of my life, and will be the solace of my death."

"The philosophy of Kant, then, is the only philosophy with which a thorough acquaintance is directly presupposed in what we have to say here. But if, besides this, the reader has lingered in the school of the divine Plato, he will be so much the better prepared to hear me, and susceptible to what I say. And if, indeed, in addition to this he is a partaker of the benefit conferred by the Vedas, the access to which, opened to us through the Upanishads, is in my eyes the greatest advantage which this still young century enjoys over previous ones, because I believe that the influence of the Sanscrit literature will penetrate not less deeply than did the revival of Greek literature in the fifteenth century: if, I say, the reader has also already received and assimilated the sacred, ancient Indian wisdom, then is he best of all prepared to hear what I have to say to him. My work will not speak to him, as to many others, in a strange and even hostile tongue; for, if it does not sound too vain, I might express the opinion that each one of the individual and disconnected aphorisms which make up the Upanishads may be deduced as a consequence from the thought I am going to impart, though the converse, that my thought is to be found in the Upanishads, is by no means the case."

"Just as ivy in search of support entwines itself around a thick prop, adjusts itself to its contours and exactly follows its shape, though it retains its own life and its particular charms, and looks most attractive, so Christian doctrine issuing from the wisdom of India has covered over the old trunk of gross Judaism, which is completely dissimilar to itself. What has been preserved of the fundamental form of the latter is something entirely different, something true and living which has been transformed by this doctrine. The trunk looks the same but is quite different. The Creator outside the world, which he has made out of nothing, is identified with the Saviour and through him with mankind; he is mankind's representative, it was redeemed by him as it had been lost in Adam, since when it has been enchained by the bonds of sin, corruption, suffering and death. For this is the attitude of Christianity as it is of Buddhism. The world can no longer be seen in the light of Jewish optimism which found that "all is well". No, rather is it the devil who now calls himself "prince of this world".... "We may hope", he wrote, "that Europe will free itself some day of all Jewish mythology. Perhaps the century is approaching when the peoples of Japhetic stock, originating in Asia, will find the sacred relics of their native land, because, after going astray for so long, they have reached sufficient maturity for this.""

"Every time a man is begotten and born, the clock of human life is wound up anew to repeat once more its same old tune that has already been played innumerable times, movement by movement and measure by measure, with insignificant variations."

"Christianity taught only what the whole of Asia knew already long before and even better."

"How every line is of such strong, determined, and consistent meaning! And on every page we encounter deep, original, lofty thoughts, while the whole world is suffused with a high and holy seriousness."

"Change alone is eternal, perpetual, immortal."

"And now that I have allowed myself the jest to which in this two-sided life hardly any page can be too serious to grant a place, I part with the book with deep seriousness, in the sure hope that sooner or later it will reach those to whom alone it can be addressed; and for the rest, patiently resigned that the same fate should, in full measure, befall it, that in all ages has, to some extent, befallen all knowledge, and especially the weightiest knowledge of the truth, to which only a brief triumph is allotted between the two long periods in which it is condemned as paradoxical or disparaged as trivial. The former fate is also wont to befall its author. But life is short, and truth works far and lives long: let us speak the truth."

"We forfeit three-fourths of ourselves in order to be like other people."

"When the Church says that, in the dogmas of religion, reason is totally incompetent and blind, and its use to be reprehended, this really attests the fact that these dogmas are allegorical in their nature, and are not to be judged by the standard which reason, taking all things sensu proprio, can alone apply. Now the absurdities of a dogma are just the mark and sign of what is allegorical and mythical in it. In the case under consideration, however, the absurdities spring from the fact that two such heterogeneous doctrines as those of the Old and New Testaments had to be combined. The great allegory was of gradual growth. Suggested by external and adventitious circumstances, it was developed by the interpretation put upon them, an interpretation in quiet touch with certain deep-lying truths only half realised. The allegory was finally completed by Augustine, who penetrated deepest into its meaning, and so was able to conceive it as a systematic whole and supply its defects."

"In an essay on ‘“The Christian System,” he argued that the visions of the Old and New Testament are so unalike that the latter “‘must be in some way traceable to an Indian source: its ethical system, its ascetic view of morality, its pessimism and its Avatar, are all thoroughly Indian.”"

"The New Testament … must be in some way traceable to an Indian source: its ethical system, its ascetic view of morality, its pessimism, and its Avatar, are all thoroughly Indian. It is its morality which places it in a position of such emphatic and essential antagonism to the Old Testament, so that the story of the Fall is the only possible point of connection between the two."

"Think of the fanaticism, the endless persecutions, the religious wars, that sanguinary frenzy of which the ancients had no conception! Think of the crusades, a butchery lasting two hundred years and inexcusable, its war cry “It is the will of God,” its object to gain possession of the grave of one who preached love and sufferance; think of the cruel expul- sion and extermination of the Moors and Jews from Spain! Think of the orgies of blood, the inquisitions, the heretical tribunals, the bloody and terrible conquests of the Moham- medans in three continents, or those of Christianity in America, whose inhabitants were for the most part, and in Cuba entirely exterminated.”” ...‘“‘Perhaps I go too far in saying all religions. For the sake of truth, I must add that the fanatical enormities perpetrated in the name of religion are only to be put down to the adherents of monotheistic creeds, that is, the Jewish faith and its two branches, Christianity and Islamism. We hear of nothing of the kind in the case of Hindoos and Buddhists.”"

"Obit anus, abit onus."

"The bad thing about all religions is that, instead of being able to confess their allegorical nature, they have to conceal it; accordingly, they parade their doctrines in all seriousness as true sensu proprio, and as absurdities form an essential part of these doctrines we have the great mischief of a continual fraud. Nay, what is worse, the day arrives when they are no longer true sensu proprio, and then there is an end of them; so that, in that respect, it would be better to admit their allegorical nature at once. But the difficulty is to teach the multitude that something can be both true and untrue at the same time. Since all religions are in a greater or less degree of this nature, we must recognise the fact that mankind cannot get on without a certain amount of absurdity, that absurdity is an element in its existence, and illusion indispensable; as indeed other aspects of life testify."

"The charlatan takes very different shapes according to circumstances; but at bottom he is a man who cares nothing about knowledge for its own sake, and only strives to gain the semblance of it that he may use it for his own personal ends, which are always selfish and material."

"If there is anything in the world that can really be called a man’s property, it is surely that which is the result of his mental activity."

"It is the courage to make a clean breast of it in the face of every question that distinguishes the philosopher. He must be like Sophocles' Oedipus, who, seeking enlightenment concerning his terrible fate, pursues his indefatigable inquiry even though he divines that appalling horror awaits him in the answer. But most of us carry with us the Jocasta in our hearts, who begs Oedipus, for God's sake, not to inquire further."

"Correct and accurate conclusions may be arrived at if we carefully observe the relation of the spheres of concepts, and only conclude that one sphere is contained in a third sphere, when we have clearly seen that this first sphere is contained in a second, which in its turn is contained in the third. On the other hand, the art of sophistry lies in casting only a superficial glance at the relations of the spheres of the concepts, and then manipulating these relations to suit our purposes, generally in the following way: — When the sphere of an observed concept lies partly within that of another concept, and partly within a third altogether different sphere, we treat it as if it lay entirely within the one or the other, as may suit our purpose."

"You are not an evil human; you are not without intellect and education; you have everything that could make you a credit to human society. Moreover, I am acquainted with your heart and know that few are better, but you are nevertheless irritating and unbearable, and I consider it most difficult to live with you. All of your good qualities become obscured by your super-cleverness and are made useless to the world merely because of your rage at wanting to know everything better than others; of wanting to improve and master what you cannot command. With this you embitter the people around you, since no one wants to be improved or enlightened in such a forceful way, least of all by such an insignificant individual as you still are; no one can tolerate being reproved by you, who also still show so many weaknesses yourself, least of all in your adverse manner, which in oracular tones, proclaims this is so and so, without ever supposing an objection. If you were less like you, you would only be ridiculous, but thus as you are, you are highly annoying."

"Criminal history shows us how many torturers of men, and murderers, have first been torturers of animals. The manner in which a nation in the aggregate treats animals, is one chief measure of its real civilization. The Latin races, as we know, come forth badly from this examination; we Germans, not half well enough. Buddhism has done more in this direction than Christianity, and Schopenhauer more than all ancient and modern philosophers together. The warm sympathy with sentient Nature which pervades all the writings of Schopenhauer, is one of the most pleasing aspects of his thoroughly intellectual, yet often unhealthy and unprofitable philosophy."

"Schopenhauer went on from there to vindicate Indian philosophy's rightful place in the world. He even went so far as to express pleasure at the continuous failure of West-Christian proselytism in Asia .... His anti-Christianism was largely based on a fierce anti-Biblism; ... he attributed systematically to subtle influences originating on the "holy-banks of the Ganges."

"We are struck by the psychological force and even fierceness with which he reveals the deepest recesses of the human heart."

"I have read Schopenhauer at the age of twelve with no bewilderment and no contempt of his contempt for the world and its strange inhabitants, and no contempt for the strange inhabitant himself."

"Part of the cause of pessimism, in Schopenhauer and his contemporaries, lay in their romantic attitudes and expectations. Youth expects too much of the· world; pessimism is the morning after optimism, just as 1815 had to pay for 1789. The romantic exaltation and liberation of feeling, instinct and will, and the romantic contempt for intellect, restraint, and order, brought their natural penalties; for “the world,” as Horace Walpole said, “is a comedy for those who think, but a tragedy for those who feel.”… Is it true that ”he that increaseth knowledge increaseth sorrow,” and that it is the most highly organized beings that suffer most? Yes; but it is also true that the growth of knowledge increases joy as well as sorrow, and that the subtlest delights, as well as the keenest pains, are reserved for the developed soul. Voltaire rightly preferred the Brahmin’s ”unhappy” to the blissful ignorance of the peasant woman; we wish to experience life keenly and deeply, even at the cost of pain; we wish to venture into its innermost secrets, even at the cost of disillusionment… There are other difficulties, more technical and less vital, in this remarkable and stimulating philosophy. How can suicide ever occur in a world where the only real force is the will to live? How can the intellect, begotten and brought up as servant of the will, ever achieve independence and objectivity? Does genius lie in knowledge divorced from will, or does it contain, as its driving force” an immense power of will, even a large alloy of personal ambition and. conceit? Is madness connected with genius in general, or rather with only the “romantic” type of genius (Byron, Shelley, Poe, Heine, Swinburne, Strindberg, Dostoievski, etc.); and is not the “classic” and profounder type of genius exceptionally sound (Socrates, Plato, Spinoza, Bacon, Newton, Voltaire, Goethe, Darwin, Whitman, etc.)? What if the proper function of intellect and philosophy is not the denial of the will but the coordination of desires into a united and harmonious, will? What if “will” itself, except as the unified product of such coordination, is a mythical abstraction, as shadowy as “force”?…"

"In human freedom in the philosophical sense I am definitely a disbeliever. Everybody acts not only under external compulsion but also in accordance with inner necessity. Schopenhauer's saying, that "a man can do as he will, but not will as he will," has been an inspiration to me since my youth up, and a continual consolation and unfailing well-spring of patience in the face of the hardships of life, my own and others'. This feeling mercifully mitigates the sense of responsibility which so easily becomes paralyzing, and it prevents us from taking ourselves and other people too seriously; it conduces to a view of life in which humor, above all, has its due place."

"He was the first to speak of the suffering of the world, which visibly and glaringly surrounds us, and of confusion, passion, evil — all those things which the [other philosophers] hardly seemed to notice and always tried to resolve into all-embracing harmony and comprehensiblility. Here at last was a philosopher who had the courage to see that all was not for the best in the fundaments of the universe."

"The bold theories and opinions expressed in Schopenhauer's works differ widely with those of the majority of our orthodox scientists... Every new phenomenon which they find themselves unable to explain, is triturated, compounded into incense, and burned on the altar of the goddess who patronizes modern scientists. No one can better treat his subject than does Schopenhauer in his Parerga. In this work he discusses at length animal magnetism, clairvoyance, sympathetic cures, seership, magic, omens, ghost-seeing, and other spiritual matters. "All these manifestations," he says, "are branches of one and the same tree, and furnish us with irrefutable proofs of the existence of a chain of beings...""

"Who knew that if you merely represent the thought of Nietzsche or Schopenhauer in a fun way it would find such an audience? Some things, it seems, are always green."

"Keats, entirely a stranger to error, could believe that the nightingale enchanting him was the same one Ruth heard amid the alien corn of Bethlehem in Judah; Stevenson posits a single bird that consumes the centuries: "the nightingale that devours time." Schopenhauer — impassioned, lucid Schopenhauer — provides a reason: the pure corporeal immediacy in which animals live, oblivious to death and memory. He then adds, not without a smile: Whoever hears me assert that the grey cat playing just now in the yard is the same one that did jumps and tricks there five hundred years ago will think whatever he likes of me, but it is a stranger form of madness to imagine that the present-day cat is fundamentally an entirely different one."

"One who believes that the pain in the world outweighs the joy, and expresses that unhappy conviction, only adds to the pain. Schopenhauer is an enemy to the race. Even if he earnestly believed that this is the most wretched of possible worlds, he should not promulgate a doctrine which robs men of the incentive to fight with circumstance. If Life gave him ashes for bread, it was his fault. Life is a fair field, and the right will prosper if we stand by our guns."

"Truth that is naked is the most beautiful, and the simpler its expression the deeper is the impression it makes; this is partly because it gets unobstructed hold of the hearer’s mind without his being distracted by secondary thoughts, and partly because he feels that here he is not being corrupted or deceived by the arts of rhetoric, but that the whole effect is got from the thing itself."

"The little honesty that exists among authors is discernible in the unconscionable way they misquote from the writings of others."

"The law of simplicity and naïveté applies to all fine art, for it is compatible with what is most sublime. True brevity of expression consists in a man only saying what is worth saying, while avoiding all diffuse explanations of things which every one can think out for himself; that is, it consists in his correctly distinguishing between what is necessary and what is superfluous. On the other hand, one should never sacrifice clearness, to say nothing of grammar, for the sake of being brief. To impoverish the expression of a thought, or to obscure or spoil the meaning of a period for the sake of using fewer words shows a lamentable want of judgment."

"A book can never be anything more than the impression of its author’s thoughts [Ein Buch kann nie mehr seyn, als der Abdruck der Gedanken des Verfassers]. The value of these thoughts lies either in the matter about which he has thought, or in the form in which he develops his matter — that is to say, what he has thought about it."

"No greater mistake can be made than to imagine that what has been written latest is always the more correct; that what is written later on is an improvement on what was written previously; and that every change means progress. Men who think and have correct judgment, and people who treat their subject earnestly, are all exceptions only. Vermin is the rule everywhere in the world: it is always at hand and busily engaged in trying to improve in its own way upon the mature deliberations of the thinkers."

"For a work to become immortal it must possess so many excellences that it will not be easy to find a man who understands and values them all; so that there will be in all ages men who recognise and appreciate some of these excellences; by this means the credit of the work will be retained throughout the long course of centuries and ever-changing interests, for, as it is appreciated first in this sense, then in that, the interest is never exhausted."

"Der Mensch kann tun was er will; er kann aber nicht wollen was er will."

"He speaks to me as no other philosopher does, direct and in his own human voice, a fellow spirit, a penetratingly perceptive friend, with a hand on my elbow and a twinkle in his eye. Although I frequently do not agree with what he says, I always listen to him."

"If a big diamond is cut up into pieces, it immediately loses its value as a whole; or if an army is scattered or divided into small bodies, it loses all its power; and in the same way a great intellect has no more power than an ordinary one as soon as it is interrupted, disturbed, distracted, or diverted; for its superiority entails that it concentrates all its strength on one point and object, just as a concave mirror concentrates all the rays of light thrown upon it. Noisy interruption prevents this concentration. This is why the most eminent intellects have always been strongly averse to any kind of disturbance, interruption and distraction, and above everything to that violent interruption which is caused by noise; other people do not take any particular notice of this sort of thing."

"Alles Wollen entspringt aus Bedürfnis, also aus Mangel, also aus Leiden."

"So that it will be found that the fundamental fault in the character of women is that they have no “sense of justice .” This arises from their deficiency in the power of reasoning already referred to, and reflection, but is also partly due to the fact that Nature has not destined them, as the weaker sex, to be dependent on strength but on cunning; this is why they are instinctively crafty, and have an ineradicable tendency to lie."