Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 3.djvu/269

Rh which is yet the kernel of our own being. In the same way we despise him in whom knowledge is defeated in that conflict, and who therefore clings unconditionally to life, struggles to the utmost against approaching death, and receives it with despair; and yet in him it is only the most original being of ourselves and of nature that expresses itself. We may here ask, in passing, how could this boundless love of life and endeavour to maintain it in every way as long as possible be regarded as base, contemptible, and by the adherents of every religion as unworthy of this, if it were the gift of good gods, to be recognised with thankfulness? And how could it then seem great and noble to esteem it lightly? Meanwhile, what is confirmed by these considerations is – (1.) that the will to live is the inmost nature of man; (2.) that in itself it is unconscious and blind; (3.) that knowledge is an adventitious principle, which is originally foreign to the will; (4.) that knowledge conflicts with the will, and that our judgment applauds the victory of knowledge over the will.

If what makes death seem so terrible to us were the thought of not being, we would necessarily think with equal horror of the time when as yet we were not. For it is irrefutably certain that not being after death cannot be different from not being before birth, and consequently is also no more deplorable. A whole eternity has run its course while as yet we were not, but that by no means disturbs us. On the other hand, we find it hard, nay, unendurable, that after the momentary intermezzo of an ephemeral existence, a second eternity should follow in which we shall no longer be. Should, then, this thirst for existence have arisen because we have now tasted it and have found it so delightful? As was already briefly explained above, certainly not; far sooner