The Soul of Man Under Socialism (1891)
Context: Art is the most intense mode of individualism that the world has known. I am inclined to say that it is the only real mode of individualism that the world has known. Crime, which, under certain conditions, may seem to have created individualism, must take cognisance of other people and interfere with them. It belongs to the sphere of action. But alone, without any reference to his neighbours, without any interference, the artist can fashion a beautiful thing; and if he does not do it solely for his own pleasure, he is not an artist at all.
“His [the Philistine’s] existence is not animated by any keen desire for knowledge and insight for their own sake, or by any desire for really aesthetic pleasures which is so entirely akin to it. If, however, any pleasures of this kind are forced on him by fashion or authority, he will dispose of them as briefly as possible as a kind of compulsory labour.”
Kein Drang nach Erkenntniß und Einsicht, um ihrer selbst Willen, belebt sein [des Philisters] Daseyn, auch keiner nach eigentlich ästhetischen Genüssen, als welcher dem ersteren durchaus verwandt ist. Was dennoch von Genüssen solcher Art etwan Mode, oder Auktorität, ihm aufdringt, wird er als eine Art Zwangsarbeit möglichst kurz abthun.
E. Payne, trans. (1974) Vol. 1, p. 344
Parerga and Paralipomena (1851), Aphorisms on the Wisdom of Life
Original
Kein Drang nach Erkenntniß und Einsicht, um ihrer selbst Willen, belebt sein [des Philisters] Daseyn, auch keiner nach eigentlich ästhetischen Genüssen, als welcher dem ersteren durchaus verwandt ist. Was dennoch von Genüssen solcher Art etwan Mode, oder Auktorität, ihm aufdringt, wird er als eine Art Zwangsarbeit möglichst kurz abthun.
Parerga and Paralipomena (1851), Aphorisms on the Wisdom of Life
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Arthur Schopenhauer 261
German philosopher 1788–1860Related quotes
“If a man can take any pleasure in recalling the thought of kindnesses done.”
Siqua recordanti benefacta priora voluptas
Est homini.
LXXVI, lines 1–2
Carmina
“Pleasure has desire in it. Desire is pain. There is no satisfaction. So pleasure is pain.”
Source: The Yellow Book, 1974, p.65
Notebook VII, The Chapter on Capital, pp. 628–629.
Grundrisse (1857/58)
Context: The development of fixed capital indicates in still another respect the degree of development of wealth generally, or of capital…
The creation of a large quantity of disposable time apart from necessary labour time for society generally and each of its members (i. e. room for the development of the individuals’ full productive forces, hence those of society also), this creation of not-labour time appears in the stage of capital, as of all earlier ones, as not-labour time, free time, for a few. What capital adds is that it increases the surplus labour time of the mass by all the means of art and science, because its wealth consists directly in the appropriation of surplus labour time; since value directly its purpose, not use value. It is thus, despite itself, instrumental in creating the means of social disposable time, in order to reduce labour time for the whole society to a diminishing minimum, and thus to free everyone’s time for their own development. But its tendency always, on the one side, to create disposable time, on the other, to convert it into surplus labour...
The mass of workers must themselves appropriate their own surplus labour. Once they have done so – and disposable time thereby ceases to have an antithetical existence – then, on one side, necessary labour time will be measured by the needs of the social individual, and, on the other, the development of the power of social production will grow so rapidly that, even though production is now calculated for the wealth of all, disposable time will grow for all. For real wealth is the developed productive power of all individuals. The measure of wealth is then not any longer, in any way, labour time, but rather disposable time. Labour time as the measure of value posits wealth itself as founded on poverty, and disposable time as existing in and because of the antithesis to surplus labour time; or, the positing of an individual’s entire time as labour time, and his degradation therefore to mere worker, subsumption under labour. The most developed machinery thus forces the worker to work longer than the savage does, or than he himself did with the simplest, crudest tools.
“Without complicity, it cannot exist any pleasure.”
Original: Senza la complicità, non può esistere alcun piacere.
Source: prevale.net
Quoted in "Shakai kagaku tokyu" - Page 883 - by Waseda Daigaku Shakai Kagaku Kenkyujo, Waseda Daigaku Ajia Taiheiyo Kenkyu Senta - Social sciences - 1992