only arises as a contrast-phenomenon, namely, when this infernal fire is momentarily quenched. All pleasure is illusory, a zero, which only appears to have positive value by contrast. In a vivid portrayal of human and animal life Schopenhauer describes the torture of existence, "the rush and confusion," in which living beings fight and destroy each other.
The vast majority are under the illusion, produced by the desire to live, of the value of life. Those of profounder vision, especially the geniuses, lift the veil of the Maya and discover the profound disharmonies.—The question arises, is there then no way of escape, no means by which we can rescue ourselves from this torture?
b. He devotes the last two books of his chief work to answering these questions. Schopenhauer finds some real difficulties on these points: for if will is everything, identical with the "world," whence shall the energy proceed by which the will itself is to be annulled? And if the will should be annulled, would it not follow that everything would then be annihilated? Schopenhauer replies that the will is not annihilated by some cause other than itself, but that it simply subsides (in such a manner that velle is supplanted by nolle). And the state which supervenes is merely a relative nothing, i. e. as respects our idea; in itself it may quite as readily be a positive reality. It is the Nirvana of the Buddhists; were it not for the danger of abuse of the term, Schopenhauer would not have objected to apply the word "God."
There are three ways by which the will-to-live may be sublated. It is possible to assume the attitude towards life of a mere spectator, in which case he devotes himself wholly to aesthetic or intellectual contemplation. If e. g. we are completely absorbed in the contemplation of
