# Free-will and Fatalism

This translation was first published in The Essays of Arthur Schopenhauer; On Human Nature in 1897.
No thoughtful man can have any doubt, after the conclusions reached in my prize-essay on _Moral Freedom_, that such freedom is to be sought, not anywhere in nature, but outside of it. The only freedom that exists is of a metaphysical character. In the physical world freedom is an impossibility. Accordingly, while our several actions are in no wise free, every man's individual character is to be regarded as a free act. He is such and such a man, because once for all it is his will to be that man. For the will itself, and in itself, and also in so far as it is manifest in an individual, and accordingly constitutes the original and fundamental desires of that individual, is independent of all knowledge, because it is antecedent to such knowledge.
All that it receives from knowledge is the series of motives by which it successively develops its nature and makes itself cognisable or visible; but the will itself, as something that lies beyond time, and so long as it exists at all, never changes. Therefore every man, being what he is and placed in the circumstances which for the moment obtain, but which on their part also arise by strict necessity, can absolutely never do anything else than just what at that moment he does do. Accordingly, the whole course of a man's life, in all its incidents great and small, is as necessarily predetermined as the course of a clock.
The main reason of this is that the kind of metaphysical free act which I have described tends to become a knowing consciousness--a perceptive intuition, which is subject to the forms of space and time. By means of those forms the unity and indivisibility of the act are represented as drawn asunder into a series of states and events, which are subject to the Principle of Sufficient Reason in its four forms--and it is this that is meant by _necessity_. But the result of it all assumes a moral complexion. It amounts to this, that by what we do we know what we are, and by what we suffer we know what we deserve.
Further, it follows from this that a man's _individuality_ does not rest upon the principle of individuation alone, and therefore is not altogether phenomenal in its nature. On the contrary, it has its roots in the thing-in-itself, in the will which is the essence of each individual. The character of this individual is itself individual. But how deep the roots of individuality extend is one of the questions which I do not undertake to answer.
In this connection it deserves to be mentioned that even Plato, in his own way, represented the individuality of a man as a free act.[1] He represented him as coming into the world with a given tendency, which was the result of the feelings and character already attaching to him in accordance with the doctrine of metempsychosis. The Brahmin philosophers also express the unalterable fixity of innate character in a mystical fashion.
They say that Brahma, when a man is produced, engraves his doings and sufferings in written characters on his skull, and that his life must take shape in accordance therewith. They point to the jagged edges in the sutures of the skull-bones as evidence of this writing; and the purport of it, they say, depends on his previous life and actions. The same view appears to underlie the Christian, or rather, the Pauline, dogma of Predestination.
[Footnote 1: _Phaedrus_ and _Laws, bk_. x.]
But this truth, which is universally confirmed by experience, is attended with another result. All genuine merit, moral as well as intellectual, is not merely physical or empirical in its origin, but metaphysical; that is to say, it is given _a priori_ and not _a posteriori_; in other words, it lies innate and is not acquired, and therefore its source is not a mere phenomenon, but the thing-in-itself. Hence it is that every man achieves only that which is irrevocably established in his nature, or is born with him. Intellectual capacity needs, it is true, to be developed just as many natural products need to be cultivated in order that we may enjoy or use them; but just as in the case of a natural product no cultivation can take the place of original material, neither can it do so in the case of intellect.
That is the reason why qualities which are merely acquired, or learned, or enforced--that is, qualities _a posteriori_, whether moral or intellectual--are not real or genuine, but superficial only, and possessed of no value. This is a conclusion of true metaphysics, and experience teaches the same lesson to all who can look below the surface. Nay, it is proved by the great importance which we all attach to such innate characteristics as physiognomy and external appearance, in the case of a man who is at all distinguished; and that is why we are so curious to see him. Superficial people, to be sure,--and, for very good reasons, commonplace people too,--will be of the opposite opinion; for if anything fails them they will thus be enabled to console themselves by thinking that it is still to come.
The world, then, is not merely a battlefield where victory and defeat receive their due recompense in a future state. No! the world is itself the Last Judgment on it. Every man carries with him the reward and the disgrace that he deserves; and this is no other than the doctrine of the Brahmins and Buddhists as it is taught in the theory of metempsychosis.
The question has been raised, What two men would do, who lived a solitary life in the wilds and met each other for the first time. Hobbes, Pufendorf, and Rousseau have given different answers. Pufendorf believed that they would approach each other as friends; Hobbes, on the contrary, as enemies; Rousseau, that they would pass each other by In silence. All three are both right and wrong. This is just a case in which the incalculable difference that there is in innate moral disposition between one individual and another would make its appearance.
The difference is so strong that the question here raised might be regarded as the standard and measure of it. For there are men in whom the sight of another man at once rouses a feeling of enmity, since their inmost nature exclaims at once: That is not me! There are, others in whom the sight awakens immediate sympathy; their inmost nature says: _That is me over again_! Between the two there are countless degrees. That in this most important matter we are so totally different is a great problem, nay, a mystery.
In regard to this _a priori_ nature of moral character there is matter for varied reflection in a work by Bastholm, a Danish writer, entitled _Historical Contributions to the Knowledge of Man in the Savage State_. He is struck by the fact that intellectual culture and moral excellence are shown to be entirely independent of each other, inasmuch as one is often found without the other. The reason of this, as we shall find, is simply that moral excellence in no wise springs from reflection, which is developed by intellectual culture, but from the will itself, the constitution of which is innate and not susceptible in itself of any improvement by means of education.
Bastholm represents most nations as very vicious and immoral; and on the other hand he reports that excellent traits of character are found amongst some savage peoples; as, for instance, amongst the Orotchyses, the inhabitants of the island Savu, the Tunguses, and the Pelew islanders. He thus attempts to solve the problem, How it is that some tribes are so remarkably good, when their neighbours are all bad,
It seems to me that the difficulty may be explained as follows: Moral qualities, as we know, are heritable, and an isolated tribe, such as is described, might take its rise in some one family, and ultimately in a single ancestor who happened to be a good man, and then maintain its purity. Is it not the case, for instance, that on many unpleasant occasions, such as repudiation of public debts, filibustering raids and so on, the English have often reminded the North Americans of their descent from English penal colonists? It is a reproach, however, which can apply only to a small part of the population.
It is marvellous how _every man's individuality_ (that is to say, the union of a definite character with a definite intellect) accurately determines all his actions and thoughts down to the most unimportant details, as though it were a dye which pervaded them; and how, in consequence, one man's whole course of life, in other words, his inner and outer history, turns out so absolutely different from another's. As a botanist knows a plant in its entirety from a single leaf; as Cuvier from a single bone constructed the whole animal, so an accurate knowledge of a man's whole character may be attained from a single characteristic act; that is to say, he himself may to some extent be constructed from it, even though the act in question is of very trifling consequence.
Nay, that is the most perfect test of all, for in a matter of importance people are on their guard; in trifles they follow their natural bent without much reflection. That is why Seneca's remark, that even the smallest things may be taken as evidence of character, is so true: _argumenta morum ex minimis quoque licet capere_.[1] If a man shows by his absolutely unscrupulous and selfish behaviour in small things that a sentiment of justice is foreign to his disposition, he should not be trusted with a penny unless on due security.
For who will believe that the man who every day shows that he is unjust in all matters other than those which concern property, and whose boundless selfishness everywhere protrudes through the small affairs of ordinary life which are subject to no scrutiny, like a dirty shirt through the holes of a ragged jacket--who, I ask, will believe that such a man will act honourably in matters of _meum_ and _tuum_ without any other incentive but that of justice? The man who has no conscience in small things will be a scoundrel in big things.
If we neglect small traits of character, we have only ourselves to blame if we afterwards learn to our disadvantage what this character is in the great affairs of life. On the same principle, we ought to break with so-called friends even in matters of trifling moment, if they show a character that is malicious or bad or vulgar, so that we may avoid the bad turn which only waits for an opportunity of being done us. The same thing applies to servants. Let it always be our maxim: Better alone than amongst traitors.
[Footnote 1: _Ep_., 52.]
Of a truth the first and foremost step in all knowledge of mankind is the conviction that a man's conduct, taken as a whole, and in all its essential particulars, is not governed by his reason or by any of the resolutions which he may make in virtue of it. No man becomes this or that by wishing to be it, however earnestly. His acts proceed from his innate and unalterable character, and they are more immediately and particularly determined by motives. A man's conduct, therefore, is the necessary product of both character and motive.
It may be illustrated by the course of a planet, which is the result of the combined effect of the tangential energy with which it is endowed, and the centripetal energy which operates from the sun. In this simile the former energy represents character, and the latter the influence of motive. It is almost more than a mere simile. The tangential energy which properly speaking is the source of the planet's motion, whilst on the other hand the motion is kept in check by gravitation, is, from a metaphysical point of view, the will manifesting itself in that body.
To grasp this fact is to see that we really never form anything more than a conjecture of what we shall do under circumstances which are still to happen; although we often take our conjecture for a resolve. When, for instance, in pursuance of a proposal, a man with the greatest sincerity, and even eagerness, accepts an engagement to do this or that on the occurrence of a certain future event, it is by no means certain that he will fulfil the engagement; unless he is so constituted that the promise which he gives, in itself and as such, is always and everywhere a motive sufficient for him, by acting upon him, through considerations of honour, like some external compulsion.
But above and beyond this, what he will do on the occurrence of that event may be foretold from true and accurate knowledge of his character and the external circumstances under the influence of which he will fall; and it may with complete certainty be foretold from this alone. Nay, it is a very easy prophecy if he has been already seen in a like position; for he will inevitably do the same thing a second time, provided that on the first occasion he had a true and complete knowledge of the facts of the case. For, as I have often remarked, a final cause does not impel a man by being real, but by being known; _causa finalis non movet secundum suum esse reale, sed secundum esse cognitum_.[1]
Whatever he failed to recognise or understand the first time could have no influence upon his will; just as an electric current stops when some isolating body hinders the action of the conductor. This unalterable nature of character, and the consequent necessity of our actions, are made very clear to a man who has not, on any given occasion, behaved as he ought to have done, by showing a lack either of resolution or endurance or courage, or some other quality demanded at the moment. Afterwards he recognises what it is that he ought to have done; and, sincerely repenting of his incorrect behaviour, he thinks to himself, _If the opportunity were offered to me again, I should act differently_. It is offered once more; the same occasion recurs; and to his great astonishment he does precisely the same thing over again.[2]
[Footnote 1: Suarez, _Disp. Metaph_., xxiii.; Sec.Sec.7 and 8.]
[Footnote 2: Cf. _World as Will_, ii., pp. 251 ff. _sqq_. (third edition).]
The best examples of the truth in question are in every way furnished by Shakespeare's plays. It is a truth with which he was thoroughly imbued, and his intuitive wisdom expressed it in a concrete shape on every page. I shall here, however, give an instance of it in a case in which he makes it remarkably clear, without exhibiting any design or affectation in the matter; for he was a real artist and never set out from general ideas. His method was obviously to work up to the psychological truth which he grasped directly and intuitively, regardless of the fact that few would notice or understand it, and without the smallest idea that some dull and shallow fellows in Germany would one day proclaim far and wide that he wrote his works to illustrate moral commonplaces.
I allude to the character of the Earl of Northumberland, whom we find in three plays in succession, although he does not take a leading part in any one of them; nay, he appears only in a few scenes distributed over fifteen acts. Consequently, if the reader is not very attentive, a character exhibited at such great intervals, and its moral identity, may easily escape his notice, even though it has by no means escaped the poet's. He makes the earl appear everywhere with a noble and knightly grace, and talk in language suitable to it; nay, he sometimes puts very beautiful and even elevated passages, into his mouth.
At the same time he is very far from writing after the manner of Schiller, who was fond of painting the devil black, and whose moral approval or disapproval of the characters which he presented could be heard in their own words. With Shakespeare, and also with Goethe, every character, as long as he is on the stage and speaking, seems to be absolutely in the right, even though it were the devil himself. In this respect let the reader compare Duke Alba as he appears in Goethe with the same character in Schiller.
We make the acquaintance of the Earl of Northumberland in the play of _Richard II_., where he is the first to hatch a plot against the King in favour of Bolingbroke, afterwards Henry IV., to whom he even offers some personal flattery (Act II., Sc. 3). In the following act he suffers a reprimand because, in speaking of the King he talks of him as "Richard," without more ado, but protests that he did it only for brevity's sake. A little later his insidious words induce the King to surrender. In the following act, when the King renounces the crown, Northumberland treats him with such harshness and contempt that the unlucky monarch is quite broken, and losing all patience once more exclaims to him: _Fiend, thou torment'st me ere I come to hell_! At the close, Northumberland announces to the new King that he has sent the heads of the former King's adherents to London.
In the following tragedy, _Henry IV_., he hatches a plot against the new King in just the same way. In the fourth act we see the rebels united, making preparations for the decisive battle on the morrow, and only waiting impatiently for Northumberland and his division. At last there arrives a letter from him, saying that he is ill, and that he cannot entrust his force to any one else; but that nevertheless the others should go forward with courage and make a brave fight. They do so, but, greatly weakened by his absence, they are completely defeated; most of their leaders are captured, and his own son, the valorous Hotspur, falls by the hand of the Prince of Wales.
Again, in the following play, the _Second Part of Henry IV_., we see him reduced to a state of the fiercest wrath by the death of his son, and maddened by the thirst for revenge. Accordingly he kindles another rebellion, and the heads of it assemble once more. In the fourth act, just as they are about to give battle, and are only waiting for him to join them, there comes a letter saying that he cannot collect a proper force, and will therefore seek safety for the present in Scotland; that, nevertheless, he heartily wishes their heroic undertaking the best success. Thereupon they surrender to the King under a treaty which is not kept, and so perish.
So far is character from being the work of reasoned choice and consideration that in any action the intellect has nothing to do but to present motives to the will. Thereafter it looks on as a mere spectator and witness at the course which life takes, in accordance with the influence of motive on the given character. All the incidents of life occur, strictly speaking, with the same necessity as the movement of a clock. On this point let me refer to my prize-essay on _The Freedom of the Will_. I have there explained the true meaning and origin of the persistent illusion that the will is entirely free in every single action; and I have indicated the cause to which it is due. I will only add here the following teleological explanation of this natural illusion.
Since every single action of a man's life seems to possess the freedom and originality which in truth only belong to his character as he apprehends it, and the mere apprehension of it by his intellect is what constitutes his career; and since what is original in every single action seems to the empirical consciousness to be always being performed anew, a man thus receives in the course of his career the strongest possible moral lesson. Then, and not before, he becomes thoroughly conscious of all the bad sides of his character. Conscience accompanies every act with the comment: _You should act differently_, although its true sense is: _You could be other than you are_.
As the result of this immutability of character on the one hand, and, on the other, of the strict necessity which attends all the circumstances in which character is successively placed, every man's course of life is precisely determined from Alpha right through to Omega. But, nevertheless, one man's course of life turns out immeasurably happier, nobler and more worthy than another's, whether it be regarded from a subjective or an objective point of view, and unless we are to exclude all ideas of justice, we are led to the doctrine which is well accepted in Brahmanism and Buddhism, that the subjective conditions in which, as well as the objective conditions under which, every man is born, are the moral consequences of a previous existence.
Macchiavelli, who seems to have taken no interest whatever in philosophical speculations, is drawn by the keen subtlety of his very unique understanding into the following observation, which possesses a really deep meaning. It shows that he had an intuitive knowledge of the entire necessity with which, characters and motives being given, all actions take place. He makes it at the beginning of the prologue to his comedy _Clitia_. _
If_, he says, _the same men were to recur in the world in the way that the same circumstances recur, a hundred years would never elapse without our finding ourselves together once more, and doing the same things as we are doing now--Se nel mondo tornassino i medesimi uomini, como tornano i medesimi casi, non passarebbono mai cento anni che noi non ci trovassimo un altra volta insieme, a fare le medesime cose che hora_. He seems however to have been drawn into the remark by a reminiscence of what Augustine says in his _De Civitate Dei_, bk. xii., ch. xiii.
Again, Fate, or the [Greek: eimarmenae] of the ancients, is nothing but the conscious certainty that all that happens is fast bound by a chain of causes, and therefore takes place with a strict necessity; that the future is already ordained with absolute certainty and can undergo as little alteration as the past. In the fatalistic myths of the ancients all that can be regarded as fabulous is the prediction of the future; that is, if we refuse to consider the possibility of magnetic clairvoyance and second sight.
Instead of trying to explain away the fundamental truth of Fatalism by superficial twaddle and foolish evasion, a man should attempt to get a clear knowledge and comprehension of it; for it is demonstrably true, and it helps us in a very important way to an understanding of the mysterious riddle of our life. Predestination and Fatalism do not differ in the main. They differ only in this, that with Predestination the given character and external determination of human action proceed from a rational Being, and with Fatalism from an irrational one. But in either case the result is the same: that happens which must happen.
On the other hand the conception of _Moral Freedom_ is inseparable from that of _Originality_. A man may be said, but he cannot be conceived, to be the work of another, and at the same time be free in respect of his desires and acts. He who called him into existence out of nothing in the same process created and determined his nature--in other words, the whole of his qualities.
For no one can create without creating a something, that is to say, a being determined throughout and in all its qualities. But all that a man says and does necessarily proceeds from the qualities so determined; for it is only the qualities themselves set in motion. It is only some external impulse that they require to make their appearance. As a man is, so must he act; and praise or blame attaches, not to his separate acts, but to his nature and being.
That is the reason why Theism and the moral responsibility of man are incompatible; because responsibility always reverts to the creator of man and it is there that it has its centre. Vain attempts have been made to make a bridge from one of these incompatibles to the other by means of the conception of moral freedom; but it always breaks down again. What is _free_ must also be _original_. If our will is _free_, our will is also _the original element_, and conversely. Pre-Kantian dogmatism tried to separate these two predicaments. It was thereby compelled to assume two kinds of freedom, one cosmological, of the first cause, and the other moral and theological, of human will. These are represented in Kant by the third as well as the fourth antimony of freedom.
On the other hand, in my philosophy the plain recognition of the strictly necessary character of all action is in accordance with the doctrine that what manifests itself even in the organic and irrational world is _will_. If this were not so, the necessity under which irrational beings obviously act would place their action in conflict with will; if, I mean, there were really such a thing as the freedom of individual action, and this were not as strictly necessitated as every other kind of action.
But, as I have just shown, it is this same doctrine of the necessary character of all acts of will which makes it needful to regard a man's existence and being as itself the work of his freedom, and consequently of his will. The will, therefore, must be self-existent; it must possess so-called _a-se-ity_. Under the opposite supposition all responsibility, as I have shown, would be at an end, and the moral like the physical world would be a mere machine, set in motion for the amusement of its manufacturer placed somewhere outside of it. So it is that truths hang together, and mutually advance and complete one another; whereas error gets jostled at every corner.
What kind of influence it is that _moral instruction_ may exercise on conduct, and what are the limits of that influence, are questions which I have sufficiently examined in the twentieth section of my treatise on the _Foundation of Morality_. In all essential particulars an analogous influence is exercised by _example_, which, however, has a more powerful effect than doctrine, and therefore it deserves a brief analysis.
In the main, example works either by restraining a man or by encouraging him. It has the former effect when it determines him to leave undone what he wanted to do. He sees, I mean, that other people do not do it; and from this he judges, in general, that it is not expedient; that it may endanger his person, or his property, or his honour.
He rests content, and gladly finds himself relieved from examining into the matter for himself. Or he may see that another man, who has not refrained, has incurred evil consequences from doing it; this is example of the deterrent kind. The example which encourages a man works in a twofold manner. It either induces him to do what he would be glad to leave undone, if he were not afraid lest the omission might in some way endanger him, or injure him in others' opinion; or else it encourages him to do what he is glad to do, but has hitherto refrained from doing from fear of danger or shame; this is example of the seductive kind.
Finally, example may bring a man to do what he would have otherwise never thought of doing. It is obvious that in this last case example works in the main only on the intellect; its effect on the will is secondary, and if it has any such effect, it is by the interposition of the man's own judgment, or by reliance on the person who presented the example.
The whole influence of example--and it is very strong--rests on the fact that a man has, as a rule, too little judgment of his own, and often too little knowledge, o explore his own way for himself, and that he is glad, therefore, to tread in the footsteps of some one else. Accordingly, the more deficient he is in either of these qualities, the more is he open to the influence of example; and we find, in fact, that most men's guiding star is the example of others; that their whole course of life, in great things and in small, comes in the end to be mere imitation; and that not even in the pettiest matters do they act according to their own judgment.
Imitation and custom are the spring of almost all human action. The cause of it is that men fight shy of all and any sort of reflection, and very properly mistrust their own discernment. At the same time this remarkably strong imitative instinct in man is a proof of his kinship with apes.
But the kind of effect which example exercises depends upon a man's character, and thus it is that the same example may possibly seduce one man and deter another. An easy opportunity of observing this is afforded in the case of certain social impertinences which come into vogue and gradually spread. The first time that a man notices anything of the kind, he may say to himself: _For shame! how can he do it! how selfish and inconsiderate of him! really, I shall take care never to do anything like that_. But twenty others will think: _Aha! if he does that, I may do it too_.
As regards morality, example, like doctrine, may, it is true, promote civil or legal amelioration, but not that inward amendment which is, strictly speaking, the only kind of moral amelioration. For example always works as a personal motive alone, and assumes, therefore, that a man is susceptible to this sort of motive. But it is just the predominating sensitiveness of a character to this or that sort of motive that determines whether its morality is true and real; though, of whatever kind it is, it is always innate. In general it may be said that example operates as a means of promoting the good and the bad qualities of a character, but it does not create them; and so it is that Seneca's maxim, _velle non discitur_--_will cannot be learned_--also holds good here.
But the innateness of all truly moral qualities, of the good as of the bad, is a doctrine that consorts better with the metempsychosis of the Brahmins and Buddhists, according to which a man's good and bad deeds follow him from one existence to another like his shadow, than with Judaism. For Judaism requires a man to come into the world as a moral blank, so that, in virtue of an inconceivable free will, directed to objects which are neither to be sought nor avoided--_liberum arbitrium indifferentiae_--and consequently as the result of reasoned consideration, he may choose whether he is to be an angel or a devil, or anything else that may lie between the two.
Though I am well aware what the Jewish scheme is, I pay no attention to it; for my standard is truth. I am no professor of philosophy, and therefore I do not find my vocation in establishing the fundamental ideas of Judaism at any cost, even though they for ever bar the way to all and every kind of philosophical knowledge. _Liberum arbitrium indifferentiae_ under the name of _moral freedom_ is a charming doll for professors of philosophy to dandle; and we must leave it to those intelligent, honourable and upright gentlemen.
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