At any cost..

I was kind of depressed, and in the quest to alleviate this mental state I started searching the internet for an accessory for my smartphone, after receiving the product, I was happy for the new acquisition, but the factor that motivated this purchase was not completely satisfied to have this object. Some well-known people have already spoken about this subject in a very solid way. One of these expressions which he sought beyond possessing was Schopenhauer, a philosopher born in Danzig, in Frankfurt, February 22, 1788, whose seemingly difficult coexistence his family declared; Identified in Christianity a liberation from the will, and diverging from the thought of the time, after contact with Hinduism, found tools in religions such as Buddhism. The basis of his philosophical formation can be seen in Immanuel Kant (1724-1804), who had brought thought about the difference between phenomena and the thing itself, the "noumenon", which could not, according to Kant, be object of According to classical metaphysics. The evolution of the Kantian conceptual and rational mode synthesized with a Vedanta reading, which is concerned primarily with self-realization, by which one understands the true nature of reality (Brahman), has shaped the idea that what one wants and what If they are the same, seen from different perspectives (FARIA, 2008). The Will, being thus the essence in existence, and characterized as a blind, irrational, and infinite impulse, which only wants, and that such will has no end, thus leads to a constant and expected state of suffering. It is the famous pessimism that people says about the German philosopher, whose critics warn us about the lack of reflection and the true search for knowledge.

Consciousness is the mere surface of our minds, of which, as of earth, we do not know the interior but only the crust – Schopenhauer

How about you, are you pessimistic? Do you suffer because you project or desire something, when you don’t get it? So it is expected, especially in social matters, for justice, right? It would be fair for you to have something you want! However, Schopenhauer's theory of justice is given negatively. From a social point of view, the objective of state legislation is to avoid injustice, and not necessarily, to achieve justice. Obviously this is not the discourse adopted today, although in practice it is usual to observe what would be classed as the "ultra-minimum" state, a common error of Hobbes and Espinosa, of denying that there is a right beyond the State; that is, confusing the Right in itself, with the means of asserting it. The other dimension of this is that of personal achievements, where moral responsibility refers to the being and not to the actions from which it takes place, and the will, constitutes its essence, and is responsible for what happens. The world is, because will wanted it, after all, the world court is, in this conception, the world itself, which is not at all unreasonable, for if we were, at every moment, aware of what we know, The sense of lack of foundation was both continuous and intense, we would commit suicide or fall into idiotic. We exist only thanks to the moments that we forget certain truths and that because during these intervals we accumulate the energy that allows us to face the said truths (CIORAN, 2001 apud TORRES, 2013), after all, what we call errors are components of what we call successes. It is not enough to say or doubt, just to reflect.

The ignorant affirms, the wise doubts, the sensible reflects – Aristotle

It is a fact that we are always in search of happiness, looking for a state of full joy that makes us feel in total contentment, with life, with others, with ourselves. And what is our will but the mechanism of action that validates our experience in our existence. Can we then say as Schopenhauer that the successive satisfaction of all our want is happiness, and that it tends to coincide with our existence? Or is it, in fact, an illusion and an error, of a blind, unconditional hedonistic greed of the will, which drives us to expectations with frustrations? The philosopher argues that the sexual act, consummated after anxiety and deprivation, is followed by the disappearance of the seductive mirage and the disillusionment of the individual, whence the feeling that he is deceived by it (GERMER, 2011). Time, space, and causality are the conditions of possibility of any representation, and Will is the absence of time, space, and causality. The starting point then is not the sexual act itself, but the will to do so. Its consummation is stuck in a representation, however, the essence has the freedom of choice because it is free to be directed, to choose. The dualism of this thinker presupposes a conflict with fundamental and opposing purposes, a blind and individual pursuit of happiness in a self-affirmation of Will, and the destiny of suffering, which is one of the principles of self-denial of the Will to live. Maybe we need to break the eggs to make the eggnog. Here is the source of our conflict, the expectation created of a situation, feedback on information from the environment in which we enter - we live in the future, which does not yet exist, and we forget the present itself, the very act of living.

Nothing is worth more than today. You cannot relive yesterday. Tomorrow is still beyond your reach – Goethe

To resolve such conflicts we are usually inclined to decide for the actions that cause us the less possible pain, seeking answers that benefit us and that do not impact what brings us closer; Are such events occurring and which we must give a response, be it active or passive - being quiet is sometimes a form of response - isolable, fortuitous, without causal connection with everything that comes to us? This is not the nihilistic positioning of the Citzen of Frankfurt; The result of our searches occur in a chain of causality without beginning, for all effect there is a certain cause precedent to it, which in turn is the effect of a cause anterior to them, thus, indefinitely (PINOTTI  F.°. 2001). It does not occur here a first cause, the events occur sequentially and sequentially, having one factor determined, the next has already the bases for its beginning, this, within the context of the objective or empirical point of view, the representation (Vorstellung), and the will (Wille), that subjective or idealistic, in which the philosopher seeks to defend the thesis of the indestructibility of our essence (SALVIANO, 2012), in which death does not touch, since the world is no less inside Us than we are inside it, being a mistake to try to think of the secondary phenomenon without the primary subject. It begins in us, then, we have autonomy, and in another aspect, also responsibility, as to our action, and as to our reaction. The philosopher brings the teaching that what is important is not to give in to adversity, but to see them as an opportunity.

Happy is man, surely, who, in spite of all adversity, crosses without fear the path of fate, takes the reins of his own life in his hand, drives the car of his days to where his heart and his intelligence indicate him - Voltaire

When you wake up, realize it's raining, do you automatically complain about life? Maybe you say that Schopenhauer in thinking is in a fugue of gloomy self-deception, which is actually a pessimistic author, yet there are points at which the philosopher sets forth relevant questions for living a life that will bring better use. Reflecting on what we are, what we have, and what we represent for others, which can best be harnessed if we pay attention to the teachings that life has brought us throughout our existence, shows that fullness can come with Knowledge, and this, over time. Schopenhauer investigates the actions, inviting us to a foray into the moral motives that lead us to turn a will into an action (NOGUEIRA Jr. 2010). For Aristotle, the prudent aspires not to pleasure, but to the absence of pain, this is also the line of reasoning of German - which united German academic metaphysics, and religious and philosophical precepts of the German - and which perpasses the question of honor that in the Dark Ages, where, to our shame, it was up to the accused to prove he was innocent, he also analyzes bourgeois honor and sexual honor. We can perceive subtly, that no one is allowed to show himself completely as he is, after all we all have a less noble side in our nature, and that, once we live in society, it is convenient to stay under control. What could be understood as discourse by the end of attachment to matter should be understood as abandoning the illusion of being able to have anything-not the thought that one should not have anything but the reflection that one does not really own any Thing, but mere temporary users. As good visitors, we must be educated.

Live in the world, but do not belong to the world. Live in the world, but do not let the world live within you – Osho