Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 3.djvu/270

254 could the experience gained have awakened an infinite longing for the lost paradise of non-existence. To the hope, also, of the immortality of the soul there is always added that of a "better world" – a sign that the present world is not much good. Notwithstanding all this, the question as to our state after death has certainly been discussed, in books and verbally, ten thousand times oftener than the question as to our state before birth. Yet theoretically the one is just as near at hand and as fair a problem as the other; and besides, whoever had answered the one would soon see to the bottom of the other. We have fine declamations about how shocking it would be to think that the mind of man, which embraces the world, and has so many very excellent thoughts, should sink with him into the grave; but we hear nothing about this mind having allowed a whole eternity to pass before it came into being with these its qualities, and how the world must have had to do without it all that time. Yet no question presents itself more naturally to knowledge, uncorrupted by the will, than this: An infinite time has passed before my birth; what was I during this time? Metaphysically, it might perhaps be answered, "I was always I; that is, all who during that time said I, were just I." But let us look away from this to our present entirely empirical point of view, and assume that I did not exist at all. Then I can console myself as to the infinite time after my death, when I shall not be, with the infinite time when I already was not, as a well-accustomed, and indeed very comfortable, state. For the eternity a parte post without me can be just as little fearful as the eternity a parte ante without me, since the two are distinguished by nothing except by the interposition of an ephemeral dream of life. All proofs, also, for continued existence after death may just as well be applied in partem ante, where they then demonstrate existence before life, in the assumption of which the Hindus and Buddhists therefore show themselves very consistent. Kant's ideality of time