gel;
while, on the other hand, he differs from Herbart in his empirical method,
and from Schopenhauer in the priority ascribed to representation over
effort.

%3. Pessimism: Schopenhauer.%

Schopenhauer is in all respects the antipodes of Herbart. If in Herbart
philosophy breaks up into a number of distinct special inquiries,
Schopenhauer has but one fundamental thought to communicate, in the
carrying out of which, as he is convinced, each part implies the whole and
is implied by the whole. The former operates with sober concepts where the
latter follows the lead of gifted intuition. The one is cool, thorough,
cautious, methodical to the point of pedantry; the other is passionate,
ingenious, unmethodical to the point of capricious dilettantism. In the one
case, philosophy is as far as possible exact science, in which the person
of the thinker entirely retires behind the substance of the inquiry; in the
other, philosophy consists in a sum of artistic conceptions, which derive
their content and value chiefly from the individuality of the author. The
history of philosophy has no other system to show which to the same
degree expresses and reflects the personality of the philosopher as
Schopenhauer's. This personality, notwithstanding its limitations and its
whims, was important enough to give interest to Schopenhauer's views, even
apart from the relative truth which they contain.

Arthur Schopenhauer (1788-1860) was the son of a merchant in Dantzic and
his wife Johanna, _nee_ Trosiener, who subsequently became known as a
novelist. His early training was gained from foreign travel, but after the
death of his father he exchanged the mercantile career, which he had begun
at his father's request, for that of a scholar, studying under G.E. Schulze
in Goettingen, and under Fichte at Berlin. In 1813 he gained his doctor's
degree in Jena with a dissertation _On the Fourfold Root of the Principle
of Sufficient Reason_. Then he moved from Weimar, the residence of his
mother, where he had associated considerably with Goethe and had been
introduced to Indian philosophy by Fr. Mayer, to Dresden (1814-18). In the
latter place he wrote the essay _On Sight and Colors_ (1816; subsequently
published by the author in Latin), and his chief work, _The World as Will
and Idea_ (1819; new edition, with a second volume, 1844). After the
completion of the latter he began his first Italian journey, while his
second tour fell in the interval betwe