Parerga and Paralipomena

From Wikipedia, the free encyclopedia

Arthur Schopenhauer "On the Suffering of the World" (essays 1, 2):

If the immediate and direct purpose of our life is not suffering then our existence is the most ill-adapted to its purpose in the world ... Just as a stream flows smoothly on as long as it encounters no obstruction, so the nature of man and animal is such that we never really notice or become conscious of what is agreeable to our will; if we are to notice something, our will has to have been thwarted, has to have experienced a shock of some kind. On the other hand, all that opposes, frustrates and resists our will, that is to say all that is unpleasant and painful, impresses itself upon us instantly, directly and with great clarity. Just as we are not conscious of the healthiness of our whole body but only of the little place where the shoe pinches, so we think not of the totality of our successful activities, but of some insignificant trifle or other which continues to vex us. On this fact is founded what I have often before drawn attention to: the negativity of well-being and happiness, in antithesis to the positivity of pain.

I therefore know of no greater absurdity than that absurdity which characterizes almost all metaphysical systems: that of explaining evil as something negative. For evil is precisely that which is positive, that which makes itself palpable; and good, on the other hand, i.e. all happiness and all gratification, is that which is negative, the mere abolition of a desire and extinction of a pain.

This is also consistent with the fact that, as a rule, we find pleasure much less pleasurable, pain much more painful than we expected.

A quick test of the assertion that enjoyment outweighs pain in this world, or that they are at any rate balanced, would be to compare the feelings of an animal engaged in eating another with those of the animal being eaten.

Basically, Schopenhauer is helping us to NOT be distressed by pain and suffering: in a very real sense it is only through the framing of pleasure through pain that we get any experience.

So, with this in mind, it behooves us not to be distressed by pain and suffering, but, instead, it is better to use it to give meaning and deepen our pleasures when and where they occur.

Similarly, Philip K Dick, in VALIS, wrote:

In his study of the form that masochism takes in modern man, Theodor Reik puts forth an interesting view. Masochism is more widespread than we realize because it takes an attenuated form. The basic dynamism is as follows: a human being sees something bad which is coming as inevitable. There is no way he can halt the process; he is helpless. This sense of helplessness generates a need to gain some control over the impending pain- any kind of control will do. This makes sense; the subjective feeling helplessness is more painful than the impending misery. So the person seizes control over the situation in the only way open to him: he connives to bring on the impending misery; he hastens it. This activity on his part promotes the false impression that he enjoys pain. Not so. It is simply that he cannot any longer endure the helplessness or the supposed helplessness. But in the process of gaining control over the inevitable misery he becomes, automatically, anhedonic (which means being unable or unwilling to enjoy pleasure). Anhedonia sets in stealthily. Over the years it takes control of him. For example, he learns to defer gratification; this is a step in the dismal process of anhedonia. In learning to defer gratification he experiences a sence of self-mastery; he has become stoic, disciplined; he does not give way to impulse. He has control. Control over himself in terms of his impulses and control over the external situation. He is a controlled and controlling person. Pretty soon he has branched out and is controlling other people, as part of the situation. He becomes a manipulator. Of course, he is not consciously aware of this; all he intends to do is lessen his own sense of impotence. But in his task of lessening this sense, he insidiously overpowers the freedom of others. Yet, he derives no pleasure from this, no positive psychological gain; all he gains are essentially negative.^[1]