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Arthur Schopenhauer was a German 19th century philosopher who deserves to be remembered today for the insights contained in his great work,

The World as Will and Representation.

Schopenhauer was the first serious

Western philosopher to get interested in Buddhism,

and his thought can best be read as a Western reinterpretation and response to the enlightened pessimism found in Buddhist thought.

In my 17th year, he wrote in an autobiographical text, I was gripped by the misery of life,

as the Buddha had been in his youth when he saw sickness, old age, pain and death everywhere.

The truth was that this world could not have been the work of an all -loving being,

but rather that of a devil who'd brought creatures into existence in order to delight in their sufferings.

And like the Buddha, it was Schopenhauer's goal to dissect and then come up with a solution to this suffering.

It's simply the fault of universities

that Schopenhauer has always been taught in such a dry academic way that it has stopped him from being widely known, read and followed.

And yet in truth, this is a man who, no less than the Buddha, deserves disciples, schools, artworks and monasteries to put his ideas into practice.

It's not too late.

Schopenhauer's philosophy starts by giving a name to a primary force within us which he says is more powerful than anything else,

our reason, logic or moral sense, and which Schopenhauer terms the will to life, in German the Wille zum Leben.

The will to life is a constant force which makes us thrust ourselves forward, cling to existence and look always to our own advantage.

It's blind, dumb and very insistent.

What the will to life makes us focus on most of all is sex.

From adolescence onwards, this will thrums within us, turns our heads constantly to erotic scenarios and makes us do very weird things,

the most weird of which is fall in love all the time.

Schopenhauer was very respectful of love, as one might be towards a hurricane or a tiger.

He deeply resented the disruption caused to intelligent people by infatuations or what we'd call crushes,

but he refused to conceive of these as either disproportionate or accidental.

In his eyes, love is connected to the most important underlying project of the will to life, and hence of all of our lives Having children.

Why all this noise and fuss about love, he asked.

Why all the urgency, uproar, anguish and exertion?

Because the ultimate aim of all love affairs is actually more important than all other aims in anyone's life

and therefore it's quite worthy of the profound seriousness with which everyone pursues it.

The romantic dominates life because, Schopenhauer wrote, what is decided by it is nothing less than the composition of the next generation,

the existence and special constitution of the human race in times to come.

Of course, we rarely think of future children when we're asking someone out on a date.

But in Schopenhauer's view, this is simply

because the intellect remains much excluded from the real resolutions and secret decisions of its own will.

Why should such deception be necessary?

Because for Schopenhauer, we would never reliably to reproduce unless we had first, quite literally, lost our minds.

This was a man deeply opposed to the boredom, routine, expense and sheer sacrifice of having children.

Furthermore, Schopenhauer argued that most of the time, if our intellect were properly in charge of choosing who we could fall in love with,

we would pick very different people to the ones we actually end up with.

But we're ultimately driven to fall in love, not with anyone we'll just get on with well,

but with people whom the will to life recognizes as ideal

partners for the project of producing what Schopenhauer bluntly called balanced children.

All of us are a little bit unbalanced ourselves, he thought.

We're a bit too masculine or too feminine, too tall or too short, too rational or too impulsive.

If such imbalances were allowed to persist or were aggravated in the next generation, the human race would within a short time sink into oddity.

The will to life must therefore push us towards people who can, on account of their compensating imbalances, cancel out our own issues.

A large nose combined with a button nose promise a perfect nose.

He argued that short people often fall in love with tall people and more feminine men with more assertive and masculine women.

Unfortunately, this theory of balancing attraction led Schopenhauer to a very bleak conclusion namely,

that a person who is highly suitable for producing a balanced child with is almost never,

though we can't realise it at the time because we've been blindfolded by the will to life, very suitable for us.

We should not be surprised, he wrote, by marriages between people who would never have been friends.

Love casts itself on people who, apart from sex, would be hateful, contemptible and even abhorrent to us.

The will to life's ability to further its own ends, rather than our happiness, may, Schopenhauer implied, be sensed with particular clarity in that rather scary,

lonely moment just after orgasm.

He wrote, Directly after copulation, the devil's laughter is heard.

Watching the human spectacle, Schopenhauer felt deeply sorry for us.

We're all just like animals, except because of our greater self -awareness, far more unhappy than animals.

There are some poignant passages where Schopenhauer discusses the lives of different animals, but he dwells especially on the mole, a stunted monstrosity, his words,

that dwells in damp, narrow corridors, rarely sees the light of day, and whose offspring look like gelatinous worms,

but which still does everything in its power to survive and perpetuate itself.

We're just like moles and just as pitiful.

We are driven frantically to push ourselves forward, we want to get good jobs to impress prospective partners, we wonder endlessly about finding the one

and are eventually briefly seduced by someone just long enough to produce a child

and then have to spend the next 40 years in misery with them to atone for our errors.

Schopenhauer was always beautifully and comically gloomy about human nature.

There is only one inborn error, he wrote, and that's the notion that we exist in order to be happy.

So long as we persist in this inborn error, the world will seem to us full of contradictions.

For at every step, in great things and small,

we are bound to experience that the world and life are certainly not arranged for the purpose of being happy.

That's why the faces of almost all elderly people are deeply edged with disappointment.

Schopenhauer offers two solutions to deal with the problems of existence.

The first solution is intended for rather rare individuals that he called sages.

Sages are able by heroic efforts to rise above the demands of the will to life.

They see the natural drives within themselves towards selfishness, sex and vanity and override them.

They overcome their desires, live alone, often away from big cities, never marry and can quell their appetites for fame and status.

In Buddhism Schopenhauer points out this person is known as a monk

but he recognizes that only a tiny number of us in any generation will ever go in for such a life.

The second and more easily available

and realistic therapy is to spend as long as we can with art

and philosophy whose task is to hold up a mirror to the frenzy efforts

and unhappy turmoil created in all of us by the will to life.

We may not be able to quell the will to life very often, but in the evenings at the theatre

or on a walk with a book of poetry we can step back from the day to day

and look at life without illusion.

The art Schopenhauer loved best is the opposite of sentimental, Greek tragedies, the aphorisms of La Rochefoucauld and the political theory of Machiavelli.

Such works speak frankly about egoism, suffering, selfishness and the horrors of married life and extend a tragic, dignified, melancholy sympathy to the human race.

It's fitting that Schopenhauer's own work fitted his description of what philosophy and art should do for us.

It too is deeply consoling in its morbid, bitter pessimism.

For example, he tells us, to marry means to do everything possible to become an object of disgust to each other.

Every life history is the history of suffering.

Life has no intrinsic worth, but is kept in motion merely by desire and illusion.

After spending a lot of time trying yet failing to be famous and trying yet failing to have good relationships,

towards the end of his life Schopenhauer did eventually find an audience who adored his writings.

He lived quietly in an apartment in Frankfurt with his dog, a white poodle whom he called Atman after the world soul of the Buddhists,

but whom the neighboring children less respectfully referred to as Mrs. Schopenhauer.

Shortly before his death a sculptor made a famous bust of him.

He died in 1860 at the age of 72 having achieved calm and serenity.

He is a sage for our own times,

100

someone whose bust should be no less widespread and no less revered than that of the Buddha he so loved.

101

Thank you.

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이 말하기 레슨은 영상 “PHILOSOPHY - Schopenhauer”을(를) 바탕으로 합니다. 이 영상에는 섀도잉할 문장 101개와 단어 1571개가 있습니다. 말하는 구간의 길이는 9:21입니다. 화자는 분당 약 168단어로, 일상 대화에 가까운 자연스러운 속도로 말합니다. 영어에서 가장 많이 쓰이는 3,000단어에 속하는 단어가 80%뿐이라 어휘가 어려운 편입니다.

이 영상의 핵심 어휘

영상에 나오는 익혀 둘 만한 단어 15개를 발음, 뜻과 함께 정리했습니다.

단어	발음	뜻
deeply 부사	/ˈdi(ː)pli/	깊이
sage 명사	/seɪd͡ʒ/	세이지
argue 동사	/ˈɑɹ.ɡju/	논하다, 의논하다
marry 동사	/ˈmæɹi/	결혼하다, 장가가다
illusion 명사	/ɪˈl(j)uːʒ(ə)n/	환상
feminine 형용사	/ˈfɛmɪnɪn/	여자답다, 녀자답다
philosopher 명사	/fəˈlɑsəfɚ/	철학자
masculine 형용사	/ˈmæskjələn/	남자다운
dwell 동사	/dwɛl/	살다, 거주하다
persist 동사	/pɚˈsɪst/	고집하다
mirror 명사	/ˈmiɹɚ/	거울
shortly 부사	/ˈʃɔɹtli/	금방
happiness 명사	/ˈhæpinɪs/	행복, 기쁨
ideal 형용사	/aɪˈdi(ə)l/	이상적, 리상적
horror 명사	/ˈhɒɹ.ə/	공포, 무서움

영상에 나오는 구동사

단어	뜻
point out 동사	가리키다

이 영상의 문법

화자가 가장 많이 쓰는 문형을 영상 속 실제 표현과 함께 정리했습니다.

문형	영상 속 표현
수동태 be + 과거분사 — 누가 하는지보다 무슨 일이 일어나는지에 초점	be remembered · be read · was gripped
관계절 who / which + 절 — 사람이나 사물에 대한 추가 정보	force which makes · people who can · person who is
현재완료 have/has + 과거분사 — 과거의 일이 지금도 관련이 있을 때	has always been taught · we've been blindfolded

주의할 발음

화자는 we're, can't, we'd 같은 축약형과 약화된 형태를 10번 사용합니다. 들리는 대로 짧게 발음하세요.

“th” 소리: worthy /ˈwɝ.ði/, furthermore /ˈfɜː(ɹ).ðə(ɹ)ˌmɔː(ɹ)/, sympathy /ˈsɪm.pəθ.i/, thrust /θɹʌst/, thrum /θɹʌm/
“sh”와 “zh” 소리: illusion /ɪˈl(j)uːʒ(ə)n/, shortly /ˈʃɔɹtli/, conclusion /kənˈkluːʒən/, composition /ˌkɑm.pəˈzɪʃ.ən/, crush /kɹʌʃ/
긴 단어 — 강세 위치에 주의: philosopher /fəˈlɑsəfɚ/, composition /ˌkɑm.pəˈzɪʃ.ən/, intelligent /ɪnˈtɛlɪd͡ʒənt/, disappointment /ˌdɪsəˈpɔɪntmənt/, beautifully /ˈbju.tɪ.fə.li/

한국어 화자가 어려워하는 소리:

/f/ — ㅍ(/p/)으로 바꾸지 말고 윗니를 아랫입술에 대기: feminine /ˈfɛmɪnɪn/, philosopher /fəˈlɑsəfɚ/, fame /feɪm/, sacrifice /ˈsæk.ɹɪ.faɪs/, furthermore /ˈfɜː(ɹ).ðə(ɹ)ˌmɔː(ɹ)/
/v/ — ㅂ(/b/)과 구별하기: devil /ˈdɛvəl/, overcome /ˌəʊ.vəˈkʌm/, prospective /pɹəˈspɛktɪv/, vanity /ˈvænəti/, aggravate /ˈæɡ.ɹə.veɪ̯t/
/z/ — ㅈ이 아니라 성대를 울리는 /s/: misery /ˈmɪz(ə)ɹi/, composition /ˌkɑm.pəˈzɪʃ.ən/, orgasm /ˈoɹ.ɡæ.zəm/, pessimism /ˈpɛsɪmɪzəm/, aphorism /ˈæfəˌɹɪzəm/

이 영상으로 연습하는 방법

먼저 말하지 않고 영상을 끝까지 듣고 모르는 단어를 적어 둡니다.
0.75배속으로 한 문장씩 섀도잉을 시작하고, 익숙해지면 보통 속도로 돌아갑니다.
자신의 목소리를 녹음해 원본과 비교하고, deeply, sage, argue 같은 단어에 특히 주의합니다.

쉐도잉이란? 영어 실력을 빠르게 키우는 과학적 방법

쉐도잉(Shadowing)은 원래 전문 통역사 훈련을 위해 개발된 언어 학습 기법으로, 다언어 학자인 Dr. Alexander Arguelles에 의해 대중화된 방법입니다. 핵심 원리는 간단하지만 매우 강력합니다: 원어민의 영어를 들으면서 1~2초의 짧은 지연으로 즉시 소리 내어 따라 말하는 것——마치 '그림자(shadow)'처럼 화자를 따라가는 것입니다. 문법 공부나 수동적인 청취와 달리, 쉐도잉은 뇌와 입 근육이 동시에 실시간으로 영어를 처리하고 재현하도록 훈련합니다. 연구에 따르면 이 방법은 발음 정확도, 억양, 리듬, 연음, 청취력, 말하기 유창성을 크게 향상시킵니다. IELTS 스피킹 준비와 자연스러운 영어 소통을 원하는 분들에게 특히 효과적입니다.

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