Browse 16 quotations connecting Arthur Schopenhauer with Growth, with meanings, source notes and related themes.
Sources represented here include The Wisdom of Life, Counsels and Maxims, The Art of Literature.
“In a world where all is fleeting, change alone endures.”
Stability is temporary, so practical judgment requires expecting change rather than treating present arrangements as permanent.
Counsels and Maxims, T. Bailey Saunders translation, in a discussion of fortune and apparent stability.
“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.
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.
“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.
Counsels and Maxims, T. Bailey Saunders translation; Project Gutenberg #10715. The statement belongs to Schopenhauer’s broader, characteristically pessimistic discussion of age and experience.
“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.
Counsels and Maxims, T. Bailey Saunders translation; Project Gutenberg #10715. The passage appears in an age-related comparison of intellectual powers and accumulated material.
“All that a man can do is to form such resolves as from time to time accord with the circumstances in which he is placed, in the hope of thus managing to advance a step nearer towards the final goal.”
Instead of treating a life plan as fixed in every detail, Schopenhauer describes progress as a series of resolutions adjusted to changing circumstances while preserving a larger direction.
Counsels and Maxims, T. Bailey Saunders translation; Project Gutenberg #10715. The following geometric analogy describes life as the resultant of circumstances and aims.
“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.
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.
“Therefore instead of contracting his words and forms of speech, let a writer enlarge his thoughts.”
Schopenhauer argues that stronger writing should come from fuller thought rather than from compressing weak ideas into mannered phrasing, tying style to intellectual substance.
The Art of Literature, section “On Style,” T. Bailey Saunders translation; Project Gutenberg #10714. The English volume rearranges material drawn from Schopenhauer’s Parerga.
“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.
The Art of Literature, section “On Thinking for Oneself,” T. Bailey Saunders translation; Project Gutenberg #10714. The library analogy immediately precedes the sentence.
“it is only where a man is convinced of the truth and importance of his thoughts, that he feels the enthusiasm necessary for an untiring and assiduous effort to find the clearest, finest, and strongest expression for them”
The passage connects conviction with revision effort: ideas considered important deserve sustained work toward clearer and stronger expression rather than careless presentation.
The Art of Literature, “On Style,” T. Bailey Saunders translation, Project Gutenberg #10714. Schopenhauer’s represented English essay says that conviction in the truth and importance of one’s thoughts supplies the enthusiasm for sustained work toward clearer and stronger expression. The volume rearranges Parerga material and the passage remains nineteenth-century literary counsel, not experimental writing science.
“less depends upon what befalls us than upon the way in which it is met”
The maxim shifts attention from events alone to the way a person receives and interprets them, making response and temperament part of Schopenhauer’s account of well-being.
The Wisdom of Life, T. Bailey Saunders translation; Project Gutenberg #10741. This is a philosophical claim about temperament, not a denial that external circumstances can matter greatly.
“So the first and most essential element in our life's happiness is what we are,—our personality”
The line locates a central condition of happiness in personality because it accompanies a person across changing circumstances, possessions and public opinion.
The Wisdom of Life, T. Bailey Saunders translation; Project Gutenberg #10741. The surrounding argument contrasts what a person is, has and represents to others.
“The only thing that stands in our power to achieve, is to make the most advantageous use possible of the personal qualities we possess”
Within his restrictive view of personality, Schopenhauer still assigns agency to choosing pursuits that use and develop one’s actual capacities rather than leaving them idle or mismatched.
The Wisdom of Life, T. Bailey Saunders translation; Project Gutenberg #10741. The following clause recommends pursuits suited to the development of one’s capacities.
“it is manifestly a wiser course to aim at the maintenance of our health and the cultivation of our faculties, than at the amassing of wealth”
Schopenhauer contrasts cultivating personal capacities with treating accumulation as the main aim, placing development of the person above wealth as a measure of a good life.
The Wisdom of Life, T. Bailey Saunders translation; Project Gutenberg #10741. The sentence belongs to a philosophical comparison of personality, possessions and reputation, not financial advice.
“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.
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.
“For what a man is in himself, what accompanies him when he is alone, what no one can give or take away, is obviously more essential to him than everything he has in the way of possessions”
Schopenhauer ranks enduring personal qualities above possessions, placing character and inner resources closer to the center of life than external ownership.
The Wisdom of Life, T. Bailey Saunders translation; Project Gutenberg #10741. The sentence continues by contrasting inner qualities with social reputation.
“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.
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.
