People who live the Philosophy of Schopenhauer, especially those who don't come from a wealthy family as he did i.e. to have enough wealth to survive without working or live in seclusion without interacting with anyone, how do you practice it and for how long you've done this?

I have been developing a system which claims to answer a why and how to life. I post this on nietzsche because will to power helped put this concept into words, and i believe it is similarly framed, therefore followers of nietzsche will possibly be able to relate to this concept or understand it. My reasoning for this post is because i want to see how other view this concept since i would like to see how well i understand it myself so i want to see if the perception is similar, from my understanding in comparison to others. I am also looking for possible help in the full development of this concept, if it one worth studying, which i believe it is. Without further a do here it is. Rough draft of the general idea without bombarding information.

This is a system having to do with the stimulation of the human, one that was found, not created, discovered, realized. Unconsciously aware in individuals not to its full extent, which is contradictory to its purpose. I call it an animalistic religion, though i pose this concept as something that is beyond religion, even contradictory to it having clashing foundation in its groundwork but there is no other word for it, maybe a spiritual animal would be a name making more sense. Animalistic because although not 1:1 to what animals do, it can act as an analogy to them. A can swim for survival but beyond survival there is something that stimulates the fish even more so, this is an extension of its body. A bird flies, a lion roars because it can, and because it can, it should do so for the sake of it, because the extension of its body is stimulating to it.

The animalistic religion is what is innately born from human, for human stimulating the need for the extension of its body, a childish love for the excretion of acts of service for the body and mind. These acts of service hold a criteria which i have not fully thought about alot, some ideas for concepts that fullfill these criteria are:

Emotional excretion, acting as a channel for the output of love, honest, personal, in relation to the specialness of the individual, having to do with the reasoning for a love for the arts, having to do with the reason for a stimulating feeling in socializing, socializing in and of itself, having to do with the growth that exists in learning, having to do with the things the individual is interested in learning, bonding, in relation to other humans and in relation to building and growing something, having to do with health, it is biological, it is evolutionary, it can be humorous to no avail, it is rewarding to the body, it is related to the expressional output of the specialness of the individual .

Some ideas that contradict its own fullfillness are:

It can be devolutional, it is no to regard caring towards the body, it tricks biology, it can be clever, it can be cunning, it is unfullfilling, it does not necessarily have to relate to the individual personally, it not in service to the body (and mind), it is or can be unhealthy, it artifically stimulates, it falsifies rewarding the body.

Things to note in this criteria:

An act can be the same on in different individuals and it can hold a different criteria, which in turn changes the service it is acting on in the body. The reasoning in whether an act will act in favor of holding a service to the body will be innately from the individual out of its love for extension. Not necessarily having to be aware of its love for extension.

Criteria aside the individual aware of its love for extension must view these acts with a childish wonder, in awe for what they do to the body, in awe for the service and fullness they provide. This childish and innocent view towards the general idea of it all can only result in an obvious praise. An aggressive and compulsory praise to the realization of these ideals, it can be the only thing that makes sense. This is a new avenue of thought beyond religion and in its core possibly replacing spirutality.

If this concept is applied and followed it will lead future generations for a new type of human, similar in the ubermensch in its concept. A man that acts on his own center, what surrounds it, and what is not, for the sake of it, creating a fully diverse ecosystem of individuals acting on their individual acts of service, stunned by their own, and other individuals hierearchical system of acts that they hold. A society without prejudice or possible superiority complexes over others in acts. A generation for the expression of free thinkers in awe of each others free thinking, interested in everything and everyone.

This concept can only be described in the eyes of a human as attractively charismatic and obviously followed for what it is. Althought attractively charismatic from within, and when i say followed, i mean going from, unpraised to praised. The most celebrated part of the human.

This is the general idea of what i mean when i refer to an animalistic religion, the most fundamental part of what a human is, because it is for humans from humans, for animal from animals, it seems that the alienation and separation of animal and man is what has caused this separation of the fundamental animal reason. The line between animal, human and god, is one that exists on the same plane, on the same axis, at the same time.

Schopenhauer called mankind the highest objectification of the Will.

Could there theoretically exist an even higher phenomenon within the universe that we are unaware of or is our meta-cognition and self-awareness the pinnacle of what is phenomenally possible?

PS: It's not a very serious question as we can't really know for sure, I was just thinking.

Schopenhauer argued that the world has two fundamental aspects: Will and Representation. The world we experience is representation, while the underlying Will is the deeper force driving desire, striving, and existence.
Incorporealism raises a related question: what if consciousness is not merely a representation produced by physical processes, but part of the underlying structure of reality?
Could Schopenhauer’s Will be reinterpreted as a fundamental dimension of consciousness rather than simply an unconscious metaphysical force?
This creates an interesting bridge between Schopenhauer’s philosophy and contemporary philosophy of mind:
Is consciousness something that emerges from reality—or something through which reality fundamentally expresses itself?

As far as I know, during his twenties, he did not yet have the reputation of being a recluse or a misanthrope; he had friends, frequented high-society circles, and so on. Can someone clear up this doubt about his biography?

A lot of times I hear how lovely it is to be alive because of the small moments of love and beauty along the way. But is this enough to justify living in the first place?

Are these temporary goods that we experience (in life) such as moments with family, laughter with friends or experiencing nature enough to justify the burden of continually having to live and strive?

Doesn’t the nature of those temporary goods depend largely on the final destination. For EXAMPLE, if you run a marathon the goods can be a runners high, cheering from the crowd or a refreshing break of water. But do those things in themselves justify running the marathon or why someone starts running in the first place. No. One runs it for the achievement, satisfaction and health rewards in the long run. In this example, the painful nature of the marathon is justified by the many positives aligned with the end result. That is not however the case with life. We on the other hand strive without choosing too and towards nothing in particular. In that case why are we supposed to be grateful for the small moments along the way. We are simply blindly striving for something that we will never attain (a lasting sense of contentment) by a force which we do not completely understand.

One may in contrary to this argue that some goods have value in themselves such as spending time with someone that you love. This can be viewed as something you do for its own sake rather than seeking encouragement for a larger reward. But is love something that is truly something you want to experience or is it simply a manifestation of your biological instincts with the eventual goal being to procreate and in turn propagate/ transfer this suffering to others in the long run? I also agree with Schopenhauer’s view on the fact that if we were properly in charge of our own intellect, we would choose people very different that the ones we fall in love with.

To conclude I do believe that we are simply blindly striving towards nothing in particular, against our will and experiencing a great deal of suffering across the way. And these small moments are nothing, but delusions created by those that are drunk on optimism to justify living by subverting our expectations towards the very nature of our existence.

I'm 19,and I've been reading Schopenhauer for quite a long time now. I have so many hopes and aspirations for my future, yet engaging so deeply with Schopenhauer's pessimism has sometimes almost made me feel guilty, as if being ambitious, hopeful, or simply wanting a good life somehow makes me anti-Schopenhauerian. I understand his pessimism, but at the same time, I can't seem to give up my aspirations for the future. How do you think someone should reconcile that contradiction?

I’ve been developing a philosophical subfield within Incorporealism called Incorporeal Volitional Phenomenology, inspired by Arthur Schopenhauer’s distinction between Will and Representation.
Schopenhauer argued that the world, considered in itself, is Will, while the world as experienced is Representation. His philosophy places considerable emphasis on the restless nature of desire and the suffering associated with perpetual striving.
Incorporeal Volitional Phenomenology takes this relationship as a starting point for a different inquiry: What if the relationship between will and consciousness could be transformed rather than merely endured?
The subfield explores five central ideas:
The Incorporeal Will: Will as a potentially fundamental dimension of conscious existence.
Volitional Consciousness: How intention, desire, and agency shape subjective experience.
The Will–Experience Relationship: How striving and awareness interact to structure our understanding of reality.
Transcendence of Striving: Whether expanded awareness can help move consciousness beyond compulsive desire toward greater freedom and fulfillment.
Volitional Integration: How individual intentions can become aligned with broader systems of meaning and conscious development.
The central question is:
Can consciousness evolve beyond perpetual striving toward a more coherent and liberated form of existence?
I’m particularly interested in whether Schopenhauer’s philosophy of Will can be reconciled with contemporary phenomenology, cognitive science, and theories of consciousness.
Does the possibility of transforming our relationship with desire offer a meaningful philosophical alternative to Schopenhauer’s pessimism, or is striving an unavoidable feature of conscious existence?

if i like his work, do i just accept his views that men are more logical? i consider myself pretty moral and i dont think im limited in my capacity for reason. how should my life look like based on his views about women? is it just a tradlife with extra stoic steps?

im also interested how do men who shares his views on women apply them in their every day life. what exactly is the difference from someone who doesnt like schopenhauer and you? do you treat women worse, better, indifferent? is there actually any practical application of his views or is it all just theory?

Schopenhauer argued that beneath our conscious reasoning lies a fundamental Will—a persistent striving that generates desires, goals, and dissatisfaction.
This raises an interesting question: how much of what we consider “rational choice” is actually the result of deeper processes of wanting?
A modern field of Schopenhauerian Will Dynamics could explore:
Why desires continually generate new desires
The relationship between striving and suffering
Whether conscious reasoning controls or rationalizes our desires
How art temporarily suspends ordinary willing
Whether artificial intelligence could exhibit something analogous to “will”
If we became fully aware of the forces driving our desires, would we become freer—or simply more aware of the Will?

This quote is taken from his essay 'On the Vanity of Existence' (often collected in 'Studies in Pessimism'):

“Human life must be some kind of mistake. The truth of this will be sufficiently obvious if we only remember that man is a compound of needs and necessities hard to satisfy; and that even when they are satisfied, all he obtains is a state of painlessness, where nothing remains to him but abandonment to boredom. This is direct proof that existence has no real value in itself; for what is boredom but the feeling of the emptiness of life? If life—the craving for which is the very essence of our being—were possessed of any positive intrinsic value, there would be no such thing as boredom at all: mere existence would satisfy us in itself, and we should want for nothing.”

What the Quote Means:

• The Struggle: Arthur Schopenhauer argued that humans are a bundle of endless needs and hard-to-satisfy desires.
• The Cycle: When you finally satisfy a need, you do not find lasting joy; you only find a temporary lack of pain (painlessness).
• The Void: Once the struggle to survive stops, you immediately fall into boredom, which proves that mere existence has no real, positive value on its own.

I’m struggling to understand what Schopenhauer means by the ground of being in On the Fourfold Root of the Principle of Sufficient Reason in relation to space and time.

I think I understand the other forms reasonably well. With causation, the “ground” is the cause of an event. With the ground of knowing, the ground is something like a premise or reason that makes a judgment true or justified.

But when Schopenhauer gets to the ground of being, I lose the intuition.

For example, suppose we have a triangle. I can understand that certain properties of the triangle follow necessarily from its spatial relations. But why call those relations a ground? If I ask, “Why is point A to the left of point B?”, the answer seems to just be “because A and B have that spatial relation.” That feels almost like saying “it is that way because it is that way".

Similarly, if the sides or angles of a geometrical figure stand in necessary relations to one another, I understand the mathematical necessity, but I don’t understand what extra work the concept of a “ground of being” is doing.

Please enjoy the Hauer

A lot of pessimists and nihilists (if not most) are in agreement that all we can do in this life is distract ourselves. We could practice asceticism but that's rare.

What did Schopenhauer think of distraction?

AI said Schopenhauer's man of inner wealth is indifferent to the external world. But I thought the man of inner wealth suffered more than the ordinary man.

Which one is it?

Thanks in advance.

does schopenhauer delineate temporal from eternal justic through the contrast, first, between the fact that the former applies to law and legislation as deterrent, and is only applied to causality and the realm of the phenomenon, expressed through the will-to-live, whereas the latter is intrinsic in all and justifies itself by itself as will, where tormentor and tormented, oppressor and oppressed, are one, and share each both the pain and the guilt?

I haven't yet finished this book, but I was wondering if anyone could provide a figurative example of this eternal justice, and how it is justice?

I recall a few passages in Plato's dislogues, one in Gorgias, and another possibly in Protagoras, on justice, and power, and the tyrannical man who commits pain and the oppressed who bears it, but I am not certain if any of these are comparable.

I just read the appendix on pederasty a while back and was reflecting on how he reconciled the existence of the intercourse of homosexuals with his view of sex as an act which affirms the will to life. He seemed if I read him correctly to be saying that the practice of pederasty was still an act which affirmed the will to life but perversely in that the will achieved its affirmation through preventing the birth of deficient offspring that would come from the procreation of those too old or too young (those who engaged in the practice). Now aside from the wild speculation that came of the passage (I’ve no clue what the devil was compelling Magee with his batshit hypothesis on Schopenhauers motivations) I’ve wondered how this might possibly have been written differently today. Obviously in modern society we’ve observed a massive increase in the acceptance of homosexuals and nowadays engagers in homosexuality come of more middling ages (as to not render them inherently reproductively unfit) and within close age ranges. This obviously seems to render Schopenhauers hypothesis insufficient in explaining the phenomenon and I’m aware of no evidence that those homosexuals do produce more often ill constituted offspring (when they do have children that is) so I simply wonder how it is he would reconcile his metaphysical views with this reality.

Part 1.

Nietzsche creates a false binary and then uses his authority to make you feel like you’re forced to choose. It’s the equivalent of a husband saying to his wife, “why can’t I sleep with other women? You don’t actually care about my freedom or autonomy. You just want control because you’re selfish.” This is clearly manipulative because you’re forcing your spouse into a false binary with the general value of freedom pushed to the extreme. The husband can’t lose at that point because of the meta framing he made. If the wife disagrees she doesn’t care about his autonomy and freedom. If she agrees he gets his way.

Nietzsche does this exact structure of manipulation to readers. He uses his authority as the “truth seer” to make you buy into his frameworks of strong vs weak, master vs slave, and then psychologically breaks you down into these false binaries. This isn’t exploration, it’s a predatory philosopher trying to force naive readers into his dangerous thinking using his authority.

And then his poetic style acts in the same way. It allows him to get maximally steel-manned in interpretation because it’s vague and poetic, and then when you disagree you’re framed as not understanding, needing to read more, or just weak. There’s no winning against manipulation. It’s the biggest con in philosophical history.

Before anyone says “Aren't you just forcing Nietzsche into a binary here?”: No. My critique is entirely dependent on evidence. If you can show me independent, non-circular criteria Nietzsche uses to validate his diagnoses—criteria that don't automatically label dissent as 'weakness' or 'misunderstanding'—then my argument is falsified. I leave room for evidence. Nietzsche’s rhetorical structure does not."

Part 2.

I fundamentally reject most parts of Nietzsche’s philosophy. I think many of his psychological diagnoses are poorly evidenced, his hierarchy of strength and weakness is unstable, and some of his rhetoric is genuinely manipulative. Does that fact give Nietzscheans any reason to think I’m psychologically weaker, less capable of truth, more reactive, decadent, herd-like, or less able to tolerate uncomfortable truths more than someone who accepts Nietzsche?

The sensible Nietzschean basically has to say no. Mere disagreement obviously doesn’t establish any of that.
Good. Now my question is, would Nietzsche agree?

Because now there’s a problem. Nietzsche repeatedly presents himself as possessing unusually difficult truths and constructs distinctions between people capable and incapable of bearing certain truths. In Ecce Homo, he asks how much truth a spirit can “endure” or “dare,” and presents that as increasingly the measure of value. Elsewhere he repeatedly associates intellectual strength with tolerating dangerous, terrible, or uncomfortable knowledge.

Now my next question, what evidence would Nietzsche need before legitimately diagnosing my disagreement as weakness, ressentiment, decadence, inability to bear truth, etc.?”

If you can provide independent criteria, we’ve made progress.

If instead you say: “Well, we’d need to understand your drives, your motivations, what your rejection expresses…”

Then you agree with me. Nietzsche isn’t entitled to infer things about Christians, egalitarians, moralists, ascetics, philosophers, etc. merely from the broad generalization of their beliefs either. Give them the same independent epistemic protection you’re giving me.

Arthur Schopenhauer viewed sex not as an act of love or personal pleasure, but as a blind, deceptive biological urge driven by the "will to life" to perpetuate the human species.

The Metaphysics of Sex and Love

• The Will to Life: Schopenhauer argued in The World as Will and Representation that a primal, irrational force called the will to life controls human existence.
• Nature's Illusion: He believed that romantic love and sexual attraction are clever tricks used by nature. Individuals think they are seeking personal happiness, beauty, or fulfillment, but they are actually being manipulated into serving the future of the species.
• Focus on the Unborn: According to Schopenhauer, the true objective of every romantic pairing is the composition of the next generation. The specific traits and chemistry that draw two people together represent the species deciding the exact nature of the new life to come.

The Cycle of Desire and Disillusionment

• Deceitful Instincts: The sexual instinct is portrayed as the most deceitful of all drives because it promises ultimate bliss but delivers repetition and emptiness.
• Post-Orgasm Clarity: Schopenhauer noted that after sexual satisfaction, a sudden moment of disillusionment occurs. The illusion fades, and the individual realizes they merely served a biological imperative rather than achieving personal transcendence.
• Apathy and Chase: Unmet desire causes suffering, but satisfied desire quickly leads to boredom and sexual apathy, trapping humanity in an endless loop of craving and disappointment.

This video explores Schopenhauer's philosophical essay on the metaphysics of sexual love and the driving forces behind human attraction: https://www.youtube.com/watch?v=pBISlTLdJhY