While it is especially to those who are concerned with the problems arising out of the function and significance of art that Schopenhauer offers such fruitful and fascinating suggestions, the other aspects of his system offer solutions in the sphere of ethics and metaphysics of almost equally vital importance. His insistence on the significance of instinct and intuition in all the lower and higher forms of life is of great importance in the history of philosophy. It is an aspect of the subject which until later times had been strangely neglected. This prominence which is given to instinct and intuition, is connected directly with his philosophy of the will.
Schopenhauer, unlike most philosophers, has always been read and appreciated by the general reader and student of life, as distinguished from the specialised { 9} student of philosophy. His fundamental attitude towards philosophy explains this to a great extent. Notwithstanding his marked leaning towards mysticism, he brought philosophy down to earth, and into relation with, the actual facts of life. He exchanged abstractions for realities. Philosophy had always been far too much concerned, he maintained, with abstract conceptions, and the philosopher had tended too exclusively to be a mere man of books and learning. The true philosopher, on the contrary, should be a guide to fine living as well as to high thinking.
Philosophy should express the real life of things. But the deepest things in life are not known by way of the intellect, but are lived and felt. The profoundest truths of life we know intuitively and directly, with a deeper certainty than the understanding can give.
That Schopenhauer has a wider public than have most philosophers is due partly to his style. He writes in language so singularly clear and lucid, that it can be followed easily by the general reader, not specially trained in a technical philosophical vocabulary. Of all German philosophers he is the greatest from a literary point of view. "The true philosopher," he writes, "will always seek after light and clearness, and will endeavour to resemble a Swiss lake, which through its peacefulness is able to unite great depth with great clearness, the depth revealing itself precisely by the clearness, rather than a turbid, impetuous mountain torrent." Philosophers have not always given much heed to this counsel of perfection. Obscurity of expression is merely the cloak in which men seek to hide their poverty of thought and triteness of mind. "Everyone," says Schopenhauer, "who possesses a beautiful and rich mind will always express himself in the most { 10} natural, direct, and simple way, concerned to communicate his thoughts to others and thus relieve the loneliness that he must feel in such a world as this."