But setting aside all thoughts of any educational revolution in the distant future;—what provision is required now, that our future philosopher may have the best chance of opening his eyes to a life like Schopenhauer's—hard as it is, yet still livable? What, further, must be discovered that may make his influence on his contemporaries more certain? And what obstacles must be removed before his example can have its full effect and the philosopher train another philosopher? Here we descend to be practical.

Nature always desires the greatest utility, but does not understand how to find the best and handiest means to her end; that is her great sorrow, and the cause of her melancholy. The impulse towards her own redemption shows clearly her wish to give men a significant existence by the generation of the philosopher and the artist: but how unclear and weak is the effect she generally obtains with her artists and philosophers, and how seldom is there any effect at all! She is especially perplexed in her efforts to make the philosopher useful; her methods are casual and tentative, her failures innumerable; most of her philosophers never touch the common good of mankind at all. Her actions seem those of a spendthrift; but the cause lies in no prodigal luxury, but in her inexperience. Were she human, she would probably never cease to be dissatisfied with herself and her bungling. Nature shoots the philosopher at mankind like an arrow; she does not aim, but hopes that the arrow will stick somewhere. She makes countless mistakes that give her pain. She is as extravagant in the sphere of culture as in her planting and sowing. She fulfils her ends in a large and clumsy fashion, using up far too much of her strength. The artist has the same relation to the connoisseurs and lovers of his art as a piece of heavy artillery to a flock of sparrows. It is a fool's part to use a great avalanche to sweep away a little snow, to kill a man in order to strike the fly on his nose. The artist and the philosopher are witnesses against Nature's adaptation of her means, however well they may show the wisdom of her ends. They only reach a few and should reach all—and even these few are not struck with the strength they used when they shot. It is sad to have to value art so differently as cause and effect; how huge in its inception, how faint the echo afterwards! The artist does his work as Nature bids him, for the benefit of other men—no doubt of it; but he knows that none of those men will understand and love his work as he understands and loves it himself. That lonely height of love and understanding is necessary, by Nature's clumsy law, to produce a lower type; the great and noble are used as the means to the small and ignoble. Nature is a bad manager; her expenses are far greater than her profits: for all her riches she must one day go bankrupt. She would have acted more reasonably to make the rule of her household—small expense and hundredfold profit; if there had been, for example, only a few artists with moderate powers, but an immense number of hearers to appreciate them, stronger and more powerful characters than the artists themselves; then the effect of the art-work, in comparison with the cause, might be a hundred-tongued echo. One might at least expect cause and effect to be of equal power; but Nature lags infinitely behind this consummation. An artist, and especially a philosopher, seems often to have dropped by chance into his age, as a wandering hermit or straggler cut off from the main body. Think how utterly great Schopenhauer is, and what a small and absurd effect he has had! An honest man can feel no greater shame at the present time than at the thought of the casual treatment Schopenhauer has received and the evil powers that have up to now killed his effect among men. First there was the want of readers,—to the eternal shame of our cultivated age;—then the inadequacy of his first public adherents, as soon as he had any; further, I think, the crassness of the modern man towards books, which he will no longer take seriously. As an outcome of many attempts to adapt Schopenhauer to this enervated age, the new danger has gradually arisen of regarding him as an odd kind of pungent herb, of taking him in grains, as a sort of metaphysical pepper. In this way he has gradually become famous, and I should think more have heard his name than Hegel's; and, for all that, he is still a solitary being, who has failed of his effect.—Though the honour of causing the failure belongs least of all to the barking of his literary antagonists; first because there are few men with the patience to read them, and secondly, because any one who does, is sent immediately to Schopenhauer himself; for who will let a donkey-driver prevent him from mounting a fine horse, however much he praise his donkey?

Whoever has recognised Nature's unreason in our time, will have to consider some means to help her; his task will be to bring the free spirits and the sufferers from this age to know Schopenhauer; and make them tributaries to the flood that is to overbear all the clumsy uses to which Nature even now is accustomed to put her philosophers. Such men will see that the identical obstacles hinder the effect of a great philosophy and the production of the great philosopher; and so will direct their aims to prepare the regeneration of Schopenhauer, which means that of the philosophical genius. The real opposition to the further spread of his doctrine in the past, and the regeneration of the philosopher in the future, is the perversity of human nature as it is; and all the great men that are to be must spend infinite pains in freeing themselves from it. The world they enter is plastered over with pretence,—including not merely religious dogmas, but such juggling conceptions as “progress,” “universal education,” “nationalism,” “the modern state”; practically all our general terms have an artificial veneer over them that will bring a clearer-sighted posterity to reproach our age bitterly for its warped and stunted growth, however loudly we may boast of our “health.” The beauty of the antique vases, says Schopenhauer, lies in the simplicity with which they express their meaning and object; it is so with all the ancient implements; if Nature produced amphoræ, lamps, tables, chairs, helmets, shields, breastplates and the like, they would resemble these. And, as a corollary, whoever considers how we all manage our art, politics, religion and education—to say nothing of our vases!—will find in them a barbaric exaggeration and arbitrariness of expression. Nothing is more unfavourable to the rise of genius than such monstrosities. They are unseen and undiscoverable, the leaden weights on his hand when he will set it to the plough; the weights are only shaken off with violence, and his highest work must to an extent always bear the mark of it.

In considering the conditions that, at best, keep the born philosopher from being oppressed by the perversity of the age, I am surprised to find they are partly those in which Schopenhauer himself grew up. True, there was no lack of opposing influences; the evil time drew perilously near him in the person of a vain and pretentious mother. But the proud republican character of his father rescued him from her and gave him the first quality of a philosopher—a rude and strong virility. His father was neither an official nor a savant; he travelled much abroad with his son,—a great help to one who must know men rather than books, and worship truth before the state. In time he got accustomed to national peculiarities: he made England, France and Italy equally his home, and felt no little sympathy with the Spanish character. On the whole, he did not think it an honour to be born in Germany, and I am not sure that the new political conditions would have made him change his mind. He held quite openly the opinion that the state's one object was to give protection at home and abroad, and even protection against its “protectors,” and to attribute any other object to it was to endanger its true end. And so, to the consternation of all the so-called liberals, he left his property to the survivors of the Prussian soldiers who fell in in the fight for order. To understand the state and its duties in this single sense may seem more and more henceforth the sign of intellectual superiority; for the man with the furor philosophicus in him will no longer have time for the furor politicus, and will wisely keep from reading the newspapers or serving a party; though he will not hesitate a moment to take his place in the ranks if his country be in real need. All states are badly managed, when other men than politicians busy themselves with politics; and they deserve to be ruined by their political amateurs.

Schopenhauer had another great advantage—that he had never been educated for a professor, but worked for some time (though against his will) as a merchant's clerk, and through all his early years breathed the freer air of a great commercial house. A savant can never become a philosopher: Kant himself could not, but remained in a chrysalis stage to the end, in spite of the innate force of his genius. Any one who thinks I do Kant wrong in saying this does not know what a philosopher is—not only a great thinker, but also a real man; and how could a real man have sprung from a savant? He who lets conceptions, opinions, events, books come between himself and things, and is born for history (in the widest sense), will never see anything at once, and never be himself a thing to be “seen at once”; though both these powers should be in the philosopher, as he must take most of his doctrine from himself and be himself the copy and compendium of the whole world. If a man look at himself through a veil of other people's opinions, no wonder he sees nothing but—those opinions. And it is thus that the professors see and live. But Schopenhauer had the rare happiness of seeing the genius not only in himself, but also outside himself—in Goethe; and this double reflection taught him everything about the aims and culture of the learned. He knew by this experience how the free strong man, to whom all artistic culture was looking, must come to be born; and could he, after this vision, have much desire to busy himself with the so-called “art,” in the learned, hypocritical manner of the moderns? He had seen something higher than that—an awful unearthly judgment-scene in which all life, even the highest and completest, was weighed and found too light; he had beheld the saint as the judge of existence. We cannot tell how early Schopenhauer reached this view of life, and came to hold it with such intensity as to make all his writings an attempt to mirror it; we know that the youth had this great vision, and can well believe it of the child. Everything that he gained later from life and books, from all the realms of knowledge, was only a means of colour and expression to him; the Kantian philosophy itself was to him an extraordinary rhetorical instrument for making the utterance of his vision, as he thought, clearer; the Buddhist and Christian mythologies occasionally served the same end. He had one task and a thousand means to execute it; one meaning, and innumerable hieroglyphs to express it.

It was one of the high conditions of his existence that he really could live for such a task—according to his motto vitam impendere vero—and none of life's material needs could shake his resolution; and we know the splendid return he made his father for this. The contemplative man in Germany usually pursues his scientific studies to the detriment of his sincerity, as a “considerate fool,” in search of place and honour, circumspect and obsequious, and fawning on his influential superiors. Nothing offended the savants more than Schopenhauer's unlikeness to them.