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So the first danger in whose shadow Schopenhauer lived was—isolation. The second is called—doubting of the truth. To this every thinker is liable who sets out from the philosophy of Kant, provided he be strong and sincere in his sorrows and his desires, and not a mere tinkling thought-box [Pg 124] or calculating machine. We all know the shameful state of things implied by this last reservation, and I believe it is only a very few men that Kant has so vitally affected as to change the current of their blood. To judge from what one reads, there must have been a revolution in every domain of thought since the work of this unobtrusive professor: I cannot believe it myself. For I see men, though darkly, as themselves needing to be revolutionised, before any “domains of thought” can be so. In fact, we find the first mark of any influence Kant may have had on the popular mind, in a corrosive scepticism and relativity. But it is only in noble and active spirits who could never rest in doubt that the shattering despair of truth itself could take the place of doubt. This was, for example, the effect of the Kantian philosophy on Heinrich von Kleist. “It was only a short time ago,” he writes in his poignant way, “that I became acquainted with the Kantian philosophy; and I will tell you my thought, though I cannot fear that it will rack you to your inmost soul, as it did me.—We cannot decide, whether what we call truth is really truth, or whether it only seems so to us. If the latter, the truth that we amass here does not exist after death, and all our struggle to gain a possession that may follow us even to the grave is in vain. If the blade of this thought do not cut your heart, yet laugh not at another who feels himself wounded by it in his Holy of Holies. My one highest aim has vanished, and I have no more.” Yes, when will men feel again deeply as Kleist did, and learn [Pg 125] to measure a philosophy by what it means to the “Holy of Holies”? And yet we must make this estimate of what Schopenhauer can mean to us, after Kant, as the first pioneer to bring us from the heights of sceptical disillusionment or “critical” renunciation, to the greater height of tragic contemplation, the nocturnal heaven with its endless crown of stars. His greatness is that he can stand opposite the picture of life, and interpret it to us as a whole: while all the clever people cannot escape the error of thinking one comes nearer to the interpretation by a laborious analysis of the colours and material of the picture; with the confession, probably, that the texture of the canvas is very complicated, and the chemical composition of the colours undiscoverable. Schopenhauer knew that one must guess the painter in order to understand the picture. But now the whole learned fraternity is engaged on understanding the colours and canvas, and not the picture: and only he who has kept the universal panorama of life and being firmly before his eyes, will use the individual sciences without harm to himself; for, without this general view as a norm, they are threads that lead nowhere and only confuse still more the maze of our existence. Here we see, as I said, the greatness of Schopenhauer, that he follows up every idea, as Hamlet follows the Ghost, without allowing himself to turn aside for a learned digression, or be drawn away by the scholastic abstractions of a rabid dialectic. The study of the minute philosophers is only interesting for the recognition that they have reached those stages [Pg 126] in the great edifice of philosophy where learned disquisitions for and against, where hair-splitting objections and counter-objections are the rule: and for that reason they evade the demand of every great philosophy to speak sub specie ternitatis—“this is the picture of the whole of life: learn thence the meaning of thine own life.” And the converse: “read thine own life, and understand thence the hieroglyphs of the universal life.” In this way must Schopenhauer's philosophy always be interpreted; as an individualist philosophy, starting from the single man, in his own nature, to gain an insight into his personal miseries, and needs, and limitations, and find out the remedies that will console them: namely, the sacrifice of the ego, and its submission to the nobler ends, especially those of justice and mercy. He teaches us to distinguish between the true and the apparent furtherance of man's happiness: how neither the attainment of riches, nor honour, nor learning, can raise the individual from his deep despair at his unworthiness; and how the quest for these good things can only have meaning through a universal end that transcends and explains them;—the gaining of power to aid our physical nature by them and, as far as may be, correct its folly and awkwardness. For one's self only, in the first instance: and finally, through one's self, for all. It is a task that leads to scepticism: for there is so much to be made better yet, in one and all!

Applying this to Schopenhauer himself, we come to the third and most intimate danger in [Pg 127] which he lived, and which lay deep in the marrow of his being. Every one is apt to discover a limitation in himself, in his gifts of intellect as well as his moral will, that fills him with yearning and melancholy; and as he strives after holiness through a consciousness of sin, so, as an intellectual being, he has a deep longing after the “genius” in himself. This is the root of all true culture; and if we say this means the aspiration of man to be “born again” as saint and genius, I know that one need not be a Buddhist to understand the myth. We feel a strong loathing when we find talent without such aspiration, in the circle of the learned, or among the so-called educated; for we see that such men, with all their cleverness, are no aid but a hindrance to the beginnings of culture, and the blossoming of genius, the aim of all culture. There is a rigidity in them, parallel to the cold arrogance of conventional virtue, which also remains at the opposite pole to true holiness. Schopenhauer's nature contained an extraordinarily dangerous dualism. Few thinkers have felt as he did the complete and unmistakable certainty of genius within them; and his genius made him the highest of all promises,—that there could be no deeper furrow than that which he was ploughing in the ground of the modern world. He knew one half of his being to be fulfilled according to its strength, with no other need; and he followed with greatness and dignity his vocation of consolidating his victory. In the other half there was a gnawing aspiration, which we can understand, when we hear that he turned away with a sad look [Pg 128] from the picture of Ranc, the founder of the Trappists, with the words: “That is a matter of grace.” For genius evermore yearns after holiness as it sees further and more clearly from its watch-tower than other men, deep into the reconciliation of Thought and Being, the kingdom of peace and the denial of the will, and up to that other shore, of which the Indians speak. The wonder is, that Schopenhauer's nature should have been so inconceivably stable and unshakable that it could neither be destroyed nor petrified by this yearning. Every one will understand this after the measure of his own character and greatness: none of us will understand it in the fulness of its meaning.

The more one considers these three dangers, the more extraordinary will appear his vigour in opposing them and his safety after the battle. True, he gained many scars and open wounds: and a cast of mind that may seem somewhat too bitter and pugnacious. But his single ideal transcends the highest humanity in him. Schopenhauer stands as a pattern to men, in spite of all those scars and scratches. We may even say, that what was imperfect and “all too human” in him, brings us nearer to him as a man, for we see a sufferer and a kinsman to suffering, not merely a dweller on the unattainable heights of genius.