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 far more fundamental reason that we have no abstract and perpetual instinct to satisfy. The desire for self-preservation or power or union with God is no more perpetual or comprehensive than any other: it is commonly when we are in straits that we become aware of such objects, and to achieve them, or imagine we achieve them, will give us only a momentary satisfaction, like any other success. A highest good to be obtained apart from each and every specific interest is more than unattainable; it is unthinkable. The romanticist, chasing wilfully that ignis fatuus, naturally finds his life arduous and disappointing. But he might have learned from Plato or any sound moralist, if his genius could allow him to learn anything, that the highest good of man is the sum and harmony of those specific goods upon which his nature is directed. But because the romantic will was unteachable, all will was declared to be foolish.

Schopenhauer was led into his pessimism also by the spirit of opposition; his righteous wrath was aroused by the sardonic and inhuman optimism of Hegel, the arguments for which were so cogent, so Calvinistic, and so irrelevant that they would have lost none of their force if they had been proposed in hell. The best possible world and the worst possible world are, indeed, identical for that philosophy. Schopenhauer needed to change nothing in the