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Schopenhauer thinks that Luther was entirely correct to maintain that we are justified by faith alone, where faith is not just belief but an experience, insight or epiphany. His own version of Luther’s faith is that intellectual insight where the veil of Maya falls aside and we realize that we are all one, that we are all interconnected so that we all suffer together. For Schopenhauer, this insight is the epiphany marking the birth of “the new man”.
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Egoism is one of the fundamental reasons for Schopenhauer’s pessimism. It is because human beings are selfish that they clash, and it is because they clash that their lives are so miserable. We live in constant fear, never knowing when other individuals will harm us. Homo homini lupus, Schopenhauer insists, and for this reason life on earth is worse than Dante’s hell ( WWV II. 740; P 578)
Schopenhauer argues that someone who commits suicide has not really triumphed over the will to life but only fallen victim to it. The suicide affirms the value of life, but protests against the circumstances in which he finds himself; just because he cannot achieve happiness in his present circumstances, he kills himself. With his death, not the will itself, but only one manifestation of it, that which appears under his tragic circumstances, is destroyed.
Schopenhauer teaches that there are two paths to escape suffering, two strategies for finding tranquillity in this life. The first lies with aesthetic experience, with the creation and appreciation of beauty and the sublime; and the second rests with a specific kind of virtue, namely, the life of self-sacrifice and asceticism. The artist and the saint are the models for redemption in Schopenhauer’s world.
Like the Stoics, Schopenhauer teaches that the common experience of human life consists in suffering, and that the more we attach ourselves to things the more we expose ourselves to misfortune. He also agrees with the Stoics that the pursuit of the unnatural desires—those for fame, wealth and power—is a major source of unhappiness, because these desires are limitless and therefore insatiable. Again like the Stoics, Schopenhauer thinks that the path to true happiness consists in self-control, self-renunciation and withdrawal from the world, where we cultivate an inner indifference to all that happens. Schopenhauer’s wise man, much like the Stoics’, realizes that he cannot change the world—its suffering, evil and death are eternal and essential features—but he believes that at least he can change his attitude toward it. Achieving the right attitude is a matter of resigning ourselves to the ways of the world, learning to surrender to necessity and then cultivating an indifference to it.