The Wisdom of Life

Therefore, in the blessings as well as in the ills of life, less depends upon what befalls us than upon the way in which it is met, that is, upon the kind and degree of our general susceptibility.

The most general survey shows us that the two foes of human happiness are pain and boredom.

So if cheerfulness knocks at our door, we should throw it wide open, for it never comes inopportunely. Instead of that, we often make scruples about letting it in. We want to be quite sure that we have every reason to be contented; then we are afraid that cheerfulness of spirits may interfere with serious reflections or weighty cares.

good health is by far the most important element in human happiness.

As Epictetus says, Men are not influenced by things but by their thoughts about things. And, in general, nine-tenths of our happiness depends upon health alone. With health, everything is a source of pleasure; without it, nothing else, whatever it may be, is enjoyable

Aristotle says: It is not wealth but character that lasts.9 And just for the same reason we can more easily bear a misfortune which comes to us entirely from without, than one which we have drawn upon ourselves; for fortune may always change, but not character. Therefore, subjective blessings,—a noble nature, a capable head, a joyful temperament, bright spirits, a well-constituted, perfectly sound physique, in a word, mens sana in corpore sano, are the first and most important elements in happiness; so that we should be more intent on promoting and preserving such qualities than on the possession of external wealth and external honour.

A young man of rich family enters upon life with a large patrimony, and often runs through it in an incredibly short space of time, in vicious extravagance; and why? Simply because, here too, the mind is empty and void, and so the man is bored with existence. He was sent forth into the world outwardly rich but inwardly poor, and his vain endeavour was to make his external wealth compensate for his inner poverty, by trying to obtain everything from without, like an old man who seeks to strengthen himself as King David or Maréchal de Retz tried to do. And so in the end one who is inwardly poor comes to be also poor outwardly.

For beyond the satisfaction of some real and natural necessities, all that the possession of wealth can achieve has a very small influence upon our happiness, in the proper sense of the word; indeed, wealth rather disturbs it, because the preservation of property entails a great many unavoidable anxieties. And still men are a thousand times more intent on becoming rich than on acquiring culture, though it is quite certain that what a man is contributes much more to his happiness than what he has.

Imagine a man endowed with herculean strength who is compelled by circumstances to follow a sedentary occupation, some minute exquisite work of the hands, for example, or to engage in study and mental labour demanding quite other powers, and just those which he has not got,—compelled, that is, to leave unused the powers in which he is pre-eminently strong; a man placed like this will never feel happy all his life through. Even more miserable will be the lot of the man with intellectual powers of a very high order, who has to leave them undeveloped and unemployed, in the pursuit of a calling which does not require them, some bodily labour, perhaps, for which his strength is insufficient.

The only thing that stands in our power to achieve, is to make the most advantageous use possible of the personal qualities we possess, and accordingly to follow such pursuits only as will call them into play, to strive after the kind of perfection of which they admit and to avoid every other; consequently, to choose the position, occupation and manner of life which are most suitable for their development.