Source identified1
“the first forty years of life furnish the text, while the remaining thirty supply the commentary”
The age-specific metaphor presents later experience as reinterpretation of earlier life, suggesting that events can acquire coherence only after enough time has supplied comparison and perspective.
Source note: Counsels and Maxims, T. Bailey Saunders translation; Project Gutenberg #10715. The numerical life span reflects Schopenhauer’s nineteenth-century aphoristic framing rather than a modern lifespan rule.
Source identified2
“The first thing that experience finds to do is to free us from the phantoms of the brain—those false notions that have been put into us in youth.”
Experience is presented as corrective: inherited assumptions and youthful projections can be revised when later encounters expose a mismatch between expectation and reality.
Source note: Counsels and Maxims, T. Bailey Saunders translation; Project Gutenberg #10715. The statement belongs to Schopenhauer’s broader, characteristically pessimistic discussion of age and experience.
Source identified3
“experience, intellectual attainments, the practice of seeing to the bottom of things, and so a perfect mental vision, form in themselves a mass which continues to increase in size”
Schopenhauer describes accumulated experience and practiced inquiry as resources that can continue growing even while other capacities change with age.
Source note: Counsels and Maxims, T. Bailey Saunders translation; Project Gutenberg #10715. The passage appears in an age-related comparison of intellectual powers and accumulated material.
Source identified4
“it is only when he has turned it over that he can be said to know it.”
Learning becomes knowledge, in this account, when material has been actively reconsidered and integrated rather than merely encountered or memorized.
Source note: The Art of Literature, section “On Thinking for Oneself,” T. Bailey Saunders translation; Project Gutenberg #10714. The preceding sentence says a person must first learn something before turning it over in the mind.
Source identified5
“a man may have a great mass of knowledge, but if he has not worked it up by thinking it over for himself, it has much less value than a far smaller amount which he has thoroughly pondered.”
Accumulated information is distinguished from understanding: Schopenhauer values knowledge that has been actively compared, connected and reconsidered over a larger but unprocessed store.
Source note: The Art of Literature, section “On Thinking for Oneself,” T. Bailey Saunders translation; Project Gutenberg #10714. The library analogy immediately precedes the sentence.
Source identified6
“leading an existence rich in thought and full of life and meaning, occupied by worthy and interesting objects as soon as ever he is free to give himself to them”
Schopenhauer describes a meaningful intellectual life as one filled by sustained engagement with worthy objects of thought rather than by external stimulation alone.
Source note: The Wisdom of Life, T. Bailey Saunders translation; Project Gutenberg #10741. The wording belongs to Schopenhauer’s contrast between intellectual and ordinary forms of leisure.
Source identified7
“by the constant growth of insight and knowledge, this intellectual life, like a slowly-forming work of art, will acquire a consistency, a permanent intensity, a unity which becomes ever more and more complete”
The image treats intellectual development as cumulative craftsmanship: insight and knowledge gradually produce greater coherence instead of appearing as a single finished achievement.
Source note: The Wisdom of Life, T. Bailey Saunders translation; Project Gutenberg #10741. The simile compares a developing intellectual life with a slowly formed work of art.