Deleted member 2047
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First of all, look at that subhuman face
On the value of life
In “On the Sufferings of the World” (1851), Schopenhauer boldly claims: “Unless suffering is the direct and immediate object of life, our existence must entirely fail of its aim.” In other words, suffering and misfortune are the general rule in life, not the exception. Contradicting what many philosophers had stated previously, Schopenhauer argued that evil is a real thing, with good being the lack of evil. We can see this by considering that happiness or satisfaction always imply some state of pain or unhappiness being brought to an end; and by the fact that pleasure is not generally as pleasant as we expect, while pain much worse than imagined. To those who claim that pleasure outweighs pain or that the two balance out, he asks us “to compare the respective feelings of two animals, one of which is engaged in eating the other.” And he quickly follows with another powerful image: “We are like lambs in the field, disporting themselves under the eye of the butcher, who choose out first one and then another for his prey. So it is that in our good days we are all unconscious of the evil Fate may have in store for us—sickness, poverty, mutilation, loss of sight or reason.”
And of course, his feeling on women
He literally stops short of literally calling them femoids
On the value of life
“Human life must be some kind of mistake. The truth of this will be sufficiently obvious if we only remember that man is a compound of needs and necessities hard to satisfy; and that even when they are satisfied, all he obtains is a state of painlessness, where nothing remains to him but abandonment to boredom. This is direct proof that existence has no
real value in itself; for what is boredom but the feeling of the emptiness of life? If life—the craving for which is the very essence of our being—were possessed of any positive intrinsic value, there would be no such thing as boredom at all: mere existence would satisfy us in itself, and we should want for nothing.”
In “On the Sufferings of the World” (1851), Schopenhauer boldly claims: “Unless suffering is the direct and immediate object of life, our existence must entirely fail of its aim.” In other words, suffering and misfortune are the general rule in life, not the exception. Contradicting what many philosophers had stated previously, Schopenhauer argued that evil is a real thing, with good being the lack of evil. We can see this by considering that happiness or satisfaction always imply some state of pain or unhappiness being brought to an end; and by the fact that pleasure is not generally as pleasant as we expect, while pain much worse than imagined. To those who claim that pleasure outweighs pain or that the two balance out, he asks us “to compare the respective feelings of two animals, one of which is engaged in eating the other.” And he quickly follows with another powerful image: “We are like lambs in the field, disporting themselves under the eye of the butcher, who choose out first one and then another for his prey. So it is that in our good days we are all unconscious of the evil Fate may have in store for us—sickness, poverty, mutilation, loss of sight or reason.”
And of course, his feeling on women
Women are directly adapted to act as the nurses and educators of our early childhood, for the simple reason that they themselves are childish, foolish, and short-sighted—in a word, are big children all their lives, something intermediate between the child and the man, who is a man in the strict sense of the word. Consider how a young girl will toy day after day with a child, dance with it and sing to it; and then consider what a man, with the very best intentions in the world, could do in her place.
He literally stops short of literally calling them femoids
It is only the man whose intellect is clouded by his sexual instinct that could give that stunted, narrow-shouldered, broad-hipped, and short-legged race the name of the fair sex; for the entire beauty of the sex is based on this instinct. One would be more justified in calling them the unaesthetic sex than the beautiful. Neither for music, nor for poetry, nor for fine art have they any real or true sense and susceptibility, and it is mere mockery on their part, in their desire to please, if they affect any such thing.
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