The Art of Always Being Right

by Arthur Schopenhauer

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Collected here are six short essays, The Basis of All Dialect, Stratagems, On the Comparative Place of Interest and Beauty in Works of Art, Psychological Observations, On the Wisdom of Life: Aphorisms, and, Genius and Virtue, by the world renowned philosopher Arthur Schopenhauer.

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24 reviews
This is as near as heavyweight German philosophers come to letting their hair down and having a good laugh (ok, Schopenhauer's hair naturally tended upwards, but you know what I mean). What in our time would have been a highly profitable little "How-to" book, this was actually written with satirical intent, in mock-defence of the proposition that in academic life it is more important to win the argument than to have the truth on your side.

Schopenhauer gives us a short introduction, heavily laced with references to Aristotle and other authorities, on the history of arguments as objects of philosophical enquiry, and then offers thirty-eight infallible strategies for winning one. The choice of thirty-eight is a masterful touch, of course. show more Had he taken ten, or fifty, or 1001, we would say "this is just another of those list books". But thirty-eight is a number that doesn't fit into any pattern: we feel that he must have picked it simply because he knew of precisely thirty-eight strategies worth documenting. Perhaps that should have been point 39: "If you use a list of heads of argument, never pick a predictable number..."

This sort of book works because it documents what we already know in an amusing way, not because it teaches us something new (cf. Scott Adams's Dilbert character). If you have ever lost an argument when you knew you were right, you will have seen at least some of the thirty-eight deployed against you: you have probably also used most of them against other people at one time or another. Schopenhauer somehow doesn't sound like the sort of person to have lost many arguments, but presumably he had some personal experience to fall back on too. And more than likely some of the examples he cites were not just random, but digs at specific people. Fun, anyway.
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One can discover things in the most unusual ways! While reading some comments on Paul Krugman's blog in The New York Times, one of those commenting mentioned this book and how prescient it's proved when it comes to arguments on Fox News and the right-wing blogs. Well, who could resist an invitation like that?

German philosopher Arthur Schopenhauer amused himself with jotting down the nasty argumentative techniques he observed and recounting them in a satirical fashion, presumably for his personal enjoyment, as they weren't published in his lifetime. Thomas Bailey Saunders translated the work into English in February 1896.

The work isn't laugh-out-loud funny -- although you wouldn't expect that from Schopenhauer anyway. It's worth a read, show more and it really does chronicle all of the techniques you've seen on The O'Reilly Factor and on whatever Sean Hannity is calling his show these days. At a mere 48 pages, it's certain worth a read. Amazing to discover that nothing is new under the sun -- not even 21st century bread and circuses. show less
Herr Schopenhauer is the master of understanding a conflict; its- versions, progression and the knack of its decimation. This book makes a wonderful complement for his other book The art of always being Right. If you are sort of a being who would consider yourself philosophically inclined, you should not let go of the wisdom in both these books. They would, if understood rightly and applied aptly, come most handy in feverish University debates to Boardroom meetings than any other self help nonsense that would be found floating around out there. The only drawback being, most of it has to be used when people are reasonable; unfortunately in most disagreements, people become unreasonable.

PS- Philosophically inclined would presuppose basic show more understanding of premises and schools; not Bachs, Coelho, Pirsigs. Thanks. show less
In this volume, Schopenhauer's essay "The Art of Controversy", a detailed exposition on how to win logical arguments, is presented in its completion. A shortened version had previously appeared in his final work, 1851's Parerga and Paralipomena. Rounding out the contents of this book are essays on aesthetics, the wisdom of life, genius and virtue, and a collection of psychological observations.

In The Art of Controversy Schopenhauer gives a detailed exposition on how to win logical arguments. It is a tactical approach to argumentation, meaning that the object is not to prove a universal truth on a particular matter, but to provide a more convincing argument on a subject; not to prove oneself the bearer of absolute truth necessarily, but show more to prove oneself as a more effective arguer. In this way, the essay is more a practical guide than philosophical exploration. Of course, Schopenhauer praised truth above all else, so ideally one would win a argument and also possess the truth attempting to be proved. However, if all one wants to do is simply win the argument, or to make it look as if one has presented the more convincing argument, this essay demonstrates a number of methods to that end. show less
An indisputable field guide to bullshit arguments.
Hilarious! An amusing, insightful, but no doubt very useful compilation of the best of the darker side of argument.

There are brief glimpses of these "rules" in Chapter X of G.K. Chesterton's "The Man Who Was Thursday."
I mean, this is basically the single greatest self-help book ever written, so there's that. It's hilarious, too. Schopenhauer was a real dreamboat.

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Arthur Schopenhauer traveled in childhood throughout Europe and lived for a time in Goethe's Weimar, where his mother had established a salon that attracted many of Europe's leading intellectuals. As a young man, Schopenhauer studied at the University of Gottingen and in Berlin, where he attended the lectures of Fichte and Schleiermacher. show more Schopenhauer's first work was The Fourfold Root of the Principle of Sufficient Reason (1813), followed by a treatise on the physiology of perception, On Vision and Colors (1816). When Schopenhauer wrote his principal work, The World as Will and Idea (1819), he was confident that it was a work of great importance that would soon win him fame, but in this he was badly disappointed. In 1819 he arranged to hold a series of philosophical lectures at the same time as those of the newly arrived professor Hegel, whom Schopenhauer despised (calling him, among other creative epithets, an "intellectual Caliban"). This move resulted only in further humiliation for Schopenhauer, since no one showed up to hear him. Schopenhauer continued to be frustrated in repeated attempts to achieve recognition. In 1839 and 1840 he submitted essays on freedom of the will and the foundation of morality to competitions sponsored by the Royal Danish Academy but he won no prize, even when his essay was the only entry in the competition. In 1844 he published a second volume of The World as Will and Idea, containing developments and commentaries on the first. Around 1850, toward the end of his life, Schopenhauer's philosophy began to receive belated recognition, and he died in the confidence that his long-awaited and deserved fame had finally come. Schopenhauer's philosophy exercised considerable influence in the late nineteenth and early twentieth centuries, not only among academic philosophers but even more among artists and literati. This may be in part because, unlike his German idealist contemporaries, Schopenhauer is a lucid and even witty writer, whose style consciously owes more to Hume than to Kant. Schopenhauer's philosophy is founded on the idea that reality is Will--a single, insatiable, objectless striving that manifests itself in the world of appearance as a vast multiplicity of phenomena, engaged in an endless and painful struggle with one another. He saw the same vision in the texts of Indian religions---Vedanta and Buddhism---which he regarded as vastly superior to Western monotheism. Schopenhauer's theory of the empirical world is an idealism, in which the doctrines of Kant are identified with those of Berkeley. In aesthetic enjoyment Schopenhauer saw a form of knowledge that is higher than ordinary empirical knowledge because it is a disinterested contemplation of the forms or essences of things, rather than a cognition of causal connections between particulars driven by the will's interest in control and domination. True salvation, however, lies in an intuitive insight into the evil of willing, which in its highest manifestations is capable of completely extinguishing the will in a state of nirvana. In his perceptive development of the psychological consequences of his theory, Schopenhauer gives particular emphasis to the way in which our knowledge and behavior are insidiously manipulated by our unconscious volition; this stress, plus the central role he gives to sexuality in his theory of the will, contains much that is found later in Freud (who acknowledged that Schopenhauer had anticipated his theory of repression). Schopenhauer's main influence on twentieth-century philosophy, however, was mediated by Nietzsche, whose theory of the will to power added a poignant twist by committing itself to the affirmation of the will while still conceiving it in essentially the same way---insatiable, painful, predatory, deceptive, and subversive of rational thought---which it had been in Schopenhauer's metaphysical pessimism. (Bowker Author Biography) show less

Some Editions

Grayling, A. C. (Afterword)
Grayling, A. C. (Introduction)
Volpi, Franco (Editor)

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Common Knowledge

Canonical title
The Art of Always Being Right
Original title
Eristische Dialektik: Die Kunst, Recht zu Behalten
Alternate titles*
Eristische Dialektik
Original publication date
1864
*Some information comes from Common Knowledge in other languages. Click "Edit" for more information.

Classifications

Genres
Philosophy, Nonfiction, General Nonfiction
DDC/MDS
168Philosophy & psychologyPhilosophical logicArgument and persuasion
LCC
B3118 .E5 .S4Philosophy, Psychology and ReligionPhilosophy (General)By periodModernBy region or country
BISAC

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ISBNs
159
ASINs
36