"l'essentiel pour le bonheur de la vie, c'est ce que l'on a en soi-meme." En nous guidant sur les voies de la Sagesse, Schopenhauer nous montre le chemin du Bonheur."

Unless suffering is the direct and immediate object of life, our existence must entirely fail of its aim. It is absurd to look upon the enormous amount of pain that abounds everywhere in the world, and originates in needs and necessities inseparable from life itself, as serving no purpose at all and the result of mere chance. Each separate misfortune, as it comes, seems, no doubt, to be something exceptional; but misfortune in general is the rule.

El arte de tener razon o dialectica eristica, expuesta en treinta y ocho estratagemas es un pequeno tratado inconcluso escrito por el filosofo aleman Arthur Schopenhauer, basado principalmente en los Topicos de Aristoteles. Fue publicado en 1864, postumamente, por Julius Frauenstadt bajo el titulo de Eristik (Eristica). En el se enumeran treinta y ocho estratagemas retoricas enganosas, que pueden facilitar el exito en una discusion pero que no sirven a la verdad. La obra contiene una serie de apuntes en los que Schopenhauer recopilo treinta y ocho Kunstgriffe -"estratagemas," "ardides" o...

Arthur Schopenhauer (Danzig, February 22, 1788-Frankfurt, Kingdom of Prussia, September 21, 1860) was a German philosopher. Its philosophy, conceived essentially as a "think to the end" philosophy of Kant, Plato and is indebted to Spinoza, also serving as a bridge with Eastern philosophy, especially Buddhism, Taoism and vedanta.1 In his work later, from 1836, he presents his philosophy in open polemic against post-Kantian metaphysical developments of his contemporaries.

Arthur Schopenhauer (Danzig, February 22, 1788-Frankfurt, Kingdom of Prussia, September 21, 1860) was a German philosopher. Its philosophy, conceived essentially as a "think to the end" philosophy of Kant, Plato and is indebted to Spinoza, also serving as a bridge with Eastern philosophy, especially Buddhism, Taoism and vedanta.1 In his work later, from 1836, he presents his philosophy in open polemic against post-Kantian metaphysical developments of his contemporaries.