disturbs the empirical expression of the irrational character by
always keeping before it "what becomes man in general." ³²
Here Schopenhauer acknowledges the formative influence of
reflection. It is by holding up to a man the possibilities open
to man in general that the intellect participates directly in
developing capacities and powers which otherwise would
never have come to the surface. Herein lies the value of in-
struction and education. Thus, if the irrational will can be at
least disturbed by considerations of reason, it cannot be com-
pletely irrational.

Schopenhauer thought of himself as a teacher of mankind.
In this capacity he sometimes resorted to outright moral ex-
hortation. Because our actions are the mirror of our timeless
will and we get to know ourselves after the actions took place,
"It behooves us to strive and fight in time, in order that the
picture we produce by our deeds may be such that the con-
templation of it may calm us as much as possible instead of
harassing us." ³³ Here speaks a philosopher who earnestly be-
lieves in the efficacy of moral effort and knows that his effort
can have a measure of success only if it is enlightened. He
urges men to find this enlightenment in self-knowledge, in
the awareness of what is possible for man by studying human
culture and history, in the appreciation of great works of
art, and in the acts of compassion toward all who suffer.

In conclusion I wish to acknowledge my indebtedness to my
colleagues, Professor R. A. Tsanoff and Professor J. S. Fulton.
This translation would not have been without their urging
and encouragement.

I also thank Professor B. Q. Morgan, Professor Ernst F.
Winter, and the General Editor of this series, Mr. Oskar Piest,
for their numerous suggestions and improvements of style.
Professor Morgan and Mrs. J. S. Fulton have contributed new
translations of poetry quoted by Schopenhauer, which I grate-
fully acknowledge.

KONSTANTIN KOLENDA

-xviii-