Speaker 1: Schopenhauer believed that beneath all human action lies a single,
Speaker 1: blind and relentless force, the will to live. According to him,
Speaker 1: this force is the root of all desire, ambition, and suffering.
Speaker 1: We think we act out of reason, but in truth,
Speaker 1: reason is just the servant of this irrational will. Every
Speaker 1: act of goodness, every pursuit of virtue, even every sacrifice,
Speaker 1: is often a disguised expression of this primal will, a
Speaker 1: will that wants only to continue itself, even if that
Speaker 1: means disguising selfishness as morality. In Schopenhauer's eyes, society itself
Speaker 1: becomes a theater where egoism wears the mask of virtue.
Speaker 1: People praise compassion not always because they truly feel it,
Speaker 1: but because it gives them a sense of superiority. It
Speaker 1: makes them appear enlightened, noble, moral in a world that
Speaker 1: secretly values appearance more than authenticity. For Schopenhauer, evil triumphs
Speaker 1: not because it is stronger than good, but because it
Speaker 1: understands the real nature of human motives better than good does.
Speaker 1: Evil knows how to manipulate the hidden will that drives humanity.
Speaker 1: Now imagine, as Schopenhauer did, that the world is not
Speaker 1: guided by divine justice, but by blind necessity, a constant
Speaker 1: struggle where suffering is inevitable. In this world, what we
Speaker 1: call virtue is often nothing more than a temporary balance,
Speaker 1: a fragile light flickering in the darkness of desire. People
Speaker 1: act morally only as long as it serves their hidden will.
Speaker 1: When virtue ceases to serve that will, it is quickly abandoned. This,
Speaker 1: Schopenhauer would say, is why we see corruption everywhere in politics,
Speaker 1: in business, even in personal relationships. The appearance of goodness
Speaker 1: hides the hunger for power, pleasure, and recognition. And yet
Speaker 1: Schopenhauer did not believe that humanity was doomed. He saw
Speaker 1: a way out, a narrow path, almost invisible but real.
Speaker 1: It begins when we stop obeying the will and start
Speaker 1: understanding it, when we look at our own desires and
Speaker 1: see them for what they are, endless cycles of craving
Speaker 1: and disappointment. In that moment of awareness, something awakens compassion
Speaker 1: that is not strategic but pure, the recognition that all
Speaker 1: beings suffer as we do. True virtue, Schopenhauer says, begins
Speaker 1: not from moral codes, but from this silent empathy that
Speaker 1: arises when we transcend the tyranny of our own will.
Speaker 1: But Nietzsche would come later to challenge this vision completely.
Speaker 1: For him, Schopenhauer's compassion was nothing more than a disguised weakness,
Speaker 1: a refusal to affirm life's raw power. Nietzsche would ask,
Speaker 1: if virtue means denying the will, does it not also
Speaker 1: mean denying life itself? Isn't our suffering the very proof
Speaker 1: that we are alive, that the will is burning brightly
Speaker 1: within us. These are questions we'll soon face in the
Speaker 1: next part, But for now, think about this. How much
Speaker 1: of your own morality is truly your own? How many
Speaker 1: of your good deeds are driven not by compassion but
Speaker 1: by fear, fear of judgment, fear of punishment, fear of
Speaker 1: being seen as evil. Could it be that the battle
Speaker 1: between good and evil is not fought in the world,
Speaker 1: but within the will of every individual. As you reflect
Speaker 1: on that, remember, in Schopenhauer's philosophy, to understand evil is
Speaker 1: not to justify it. It is to see clearly the
Speaker 1: invisible machinery that makes it possible. And in that clarity
Speaker 1: perhaps lies the first step toward real virtue, not the
Speaker 1: virtue of appearances, but of awakening. Nietzsche enters this conversation
Speaker 1: like a storm. Where Schopenhauer saw salvation in denying the will,
Speaker 1: nietzschea saw it as a betrayal of life itself. He
Speaker 1: called Schopenhauer's pessimism a romance with nothingness. To Nietzsche, the will,
Speaker 1: that same force Schopenhauer described as blind and cruel, was
Speaker 1: not something to suppress, but something to transform. He called
Speaker 1: it the will to power, a creative and life affirming
Speaker 1: energy that drives all existence to grow, to become, to
Speaker 1: overcome itself. And here begins the paradox. If virtue means
Speaker 1: denying life's deepest impulses, is it truly virtue or is
Speaker 1: it cowardice disguised as morality. Nietzsure looked at society and
Speaker 1: saw what he called herd morality, a system built by
Speaker 1: the weak to control the strong. In his eyes, the
Speaker 1: so called good were often not good at all, but
Speaker 1: merely afraid, afraid of their own instincts, afraid of freedom,
Speaker 1: afraid of responsibility. He believed that humanity had built moral
Speaker 1: systems to protect itself from the chaos of its own strength. Religion, morality,
Speaker 1: even compassion all became tools to domesticate the human animal.
Speaker 1: Under this light, evil is not what society claims it
Speaker 1: to be. Evil, Nature would say, is often just strength, misunderstood,
Speaker 1: power expressed without apology, individuality that refuses to bow. He wrote,
Speaker 1: what is good all that heightens the feeling of power,
Speaker 1: the will to power, power itself in man. What is bad?
Speaker 1: All that but that proceeds from weakness. For Nietzsche, this
Speaker 1: was not a call to cruelty, but a call to authenticity.
Speaker 1: He believed that true virtue is not obedience but creation,
Speaker 1: the power to define your own values, even when society
Speaker 1: condemns you for it. The virtuous person is not the
Speaker 1: one who follows moral rules blindly, but the one who
Speaker 1: has the courage to stand beyond them, to forge a
Speaker 1: higher order of existence through strength, beauty and truth. Now,
Speaker 1: think about the world we live in. Have you noticed
Speaker 1: how society often punishes those who dare to be different,
Speaker 1: yet rewards those who can form. How people who think
Speaker 1: for themselves are labeled as arrogant, while those who obey
Speaker 1: are praised as humble. Nietzscha saw this long before our time.
Speaker 1: He warned that when a culture exalts meekness and condemns strength.
Speaker 1: It begins to decay from within. It loses its creative energy,
Speaker 1: its vitality, its courage to face reality. In such a world,
Speaker 1: evil does not reign because it is powerful, but because
Speaker 1: the good have become afraid of their own power. For Nietzscha,
Speaker 1: the triumph of evil is not the rise of darkness,
Speaker 1: but the decline of greatness. It happens when individuals stop
Speaker 1: striving to overcome themselves, when they trade the struggle for comfort,
Speaker 1: the truth for safety, and integrity for approval. This is
Speaker 1: what he meant when he declared God is dead. He
Speaker 1: was not celebrating the death of divinity, but lamenting the
Speaker 1: death of meaning, the death of the individual's ability to
Speaker 1: create values. In that vacuum, a new kind of evil arises,
Speaker 1: not the evil of passion, but the evil of indifference,
Speaker 1: a lifeless conformity that smothers everything that is bold, unique
Speaker 1: and alive. And yet Nietzscha was not without hope. He
Speaker 1: envisioned a new kind of human being, the ubermensh or
Speaker 1: over man, one who transcends both good and evil as
Speaker 1: defined by society. This being would not be moral or immoral,
Speaker 1: but beyond morality. He would live according to his own
Speaker 1: life laws, guided not by fear or guilt, but by
Speaker 1: love for life itself. The overman creates meaning where there
Speaker 1: is none, bringing light into the abyss through his will
Speaker 1: to create. He does not flee from suffering. He embraces
Speaker 1: it as the crucible of transformation. But Nietzsche's vision is
Speaker 1: not easy to live. It demands an honesty so brutal
Speaker 1: that most people turn away from it. It means asking yourself,
Speaker 1: if all moral values were stripped away, who would you be?
Speaker 1: Would your actions still have meaning? Or do you depend
Speaker 1: on society's approval to know that you are good? Nietzscha
Speaker 1: would say that as long as you need permission to
Speaker 1: be virtuous, you are not truly free. Virtue to him
Speaker 1: is not a mask, but a manifestation of inner strength,
Speaker 1: the overflowing of a soul that has conquered itself. And
Speaker 1: so Schopenhauer and Nietzsche stand as two mirrors facing each other,
Speaker 1: one reflecting the darkness of suffering, the other the fire
Speaker 1: of transformation. Schopenhauer tells us that virtue begins when we
Speaker 1: renounce the will. Nietzsche tells us it begins when we
Speaker 1: master it. Between them lies a truth that neither fully captured,
Speaker 1: but both revealed. Evil is not something that exists outside
Speaker 1: of us. It is the shadow of our own potential.
Speaker 1: When we deny our desires, they fester and corrupt us.
Speaker 1: When we indulge them blindly, they consume us. Only by
Speaker 1: facing them consciously can we begin to transform them into
Speaker 1: something higher. As you listen to this, ask yourself, what
Speaker 1: is your own relationship with power? Do you see it
Speaker 1: as something dangerous or as something sacred? When you do good?
Speaker 1: Is it because you fear to do wrong or because
Speaker 1: you truly love what is right? The difference is everything.
Speaker 1: It is the line between morality and authenticity, between hypocrisy
Speaker 1: and awakening. In the next part, we'll explore how these
Speaker 1: two seemingly opposite philosophies, Schopenhauer's compassion and Niatsure's power, actually
Speaker 1: converge in one of the greatest paradoxes of all that
Speaker 1: true virtue can only emerge when we fully understand evil,
Speaker 1: and misunderstanding, as you will see, may forever change the
Speaker 1: way you see the human soul. If Schopenhauer taught us
Speaker 1: that virtue begins in compassion and Nietzsure taught us that
Speaker 1: virtue begins in strength. Then the truth must lie somewhere
Speaker 1: between these two extremes, in the paradox that only those
Speaker 1: who truly understand evil can rise above it. To understand this,
Speaker 1: we must first realize that evil is not simply the
Speaker 1: opposite of good. It is the distortion of good, the
Speaker 1: corruption of our deepest impulses. Both philosophers, in their own ways,
Speaker 1: recognize that the roots of evil lie not in some
Speaker 1: supernatural force, but in the human soul itself, and that
Speaker 1: means the battle between good and evil is not fought
Speaker 1: in heaven or hell, but within the secret chambers of
Speaker 1: our consciousness. Schopenhauer saw evil as the manifestation of the
Speaker 1: individual will that refuses to recognize itself in others. When
Speaker 1: a person acts cruelly, they do so because they see
Speaker 1: the world as separate from themselves. They have not yet
Speaker 1: awakened to the truth that all beings share the same essence,
Speaker 1: the same blind will, the same pain, the same yearning
Speaker 1: to exist. Compassion for him is not a commandment, but
Speaker 1: an insight, a sudden vision that breaks the illusion of separation.
Speaker 1: In that moment, the boundary between me and you dissolves,
Speaker 1: to harm another becomes as senseless as harming your own hand.
Speaker 1: This awakening, Schopenhauer believed was the foundation of moral life.
Speaker 1: But Nietzsure would challenge this once more. He would ask,
Speaker 1: if compassion is borne from weakness, is it not also
Speaker 1: capable of turning into resentment? When those who suffer begin
Speaker 1: to moralize their suffering, to see their weakness as moral superiority,
Speaker 1: compassion can become a weapon. Niatsure called this the slave morality,
Speaker 1: the moral system created by the powerless to justify their
Speaker 1: impotence and to condemn the strong. In this view, the
Speaker 1: meek do not inherit the earth because they are virtuous,
Speaker 1: but because they have learned to guilt the powerful into submission.
Speaker 1: It is a morality of reveling disguised as goodness. Here
Speaker 1: lies the terrible paradox of virtue. Even our most noble
Speaker 1: emotions can decay into subtle forms of evil. The desire
Speaker 1: to help can turn into the desire to control. The
Speaker 1: impulse to forgive can turn into moral pride. The wish
Speaker 1: to be pure can turn into hatred for those who
Speaker 1: are not. Schopenhauer saw this danger too, though in different words.
Speaker 1: He knew that the ego, cunning and tireless, can infiltrate
Speaker 1: even the highest ideals. It can make us humble only
Speaker 1: to be admired for our humility, generous, only to be
Speaker 1: loved for our generosity. The more we chase virtue, the
Speaker 1: more elusive it becomes, because we are still motivated by
Speaker 1: the will, the craving to affirm our identity, to be someone,
Speaker 1: to matter. And yet this very struggle is what defines
Speaker 1: us as human. Nietzsche saw in it the possibility of transformation.
Speaker 1: He did not want to destroy morality. He wanted to
Speaker 1: transfigure it, to turn it into an art form, a
Speaker 1: personal creation, born for from the depths of one's being.
Speaker 1: True virtue, for him is not universal, It is individual.
Speaker 1: It cannot be copied because it is the expression of
Speaker 1: a unique soul that has faced its own darkness and
Speaker 1: emerged stronger. He once wrote, you must have chaos within
Speaker 1: you to give birth to a dancing star. This chaos
Speaker 1: is the confrontation with one's own evil, the raw material
Speaker 1: from which true virtue is sculpted. Think for a moment
Speaker 1: about your own life. How often do we hide our anger,
Speaker 1: our envy, our pride, pretending they do not exist, rather
Speaker 1: than trying to understand them. But whatever we repress does
Speaker 1: not disappear. It grows stronger in the shadows. When denied,
Speaker 1: our darkness controls us from beneath our awareness. Schopenhauer warned
Speaker 1: that the will cannot be destroyed by ignorance, only by insight.
Speaker 1: Nietzsure agreed, though he gave it a different form. He
Speaker 1: believed that only by looking into the abyss without fear
Speaker 1: could we discover who we truly are. He who fights
Speaker 1: with monster, he wrote, should be careful lest he thereby
Speaker 1: become a monster. And if you gaze long into an abyss,
Speaker 1: the abyss also gazes into you. This is the central
Speaker 1: tension of human morality, to gaze into the abyss without
Speaker 1: falling into it, to recognize the potential for evil within
Speaker 1: ourselves without becoming enslaved by it. The individual who dares
Speaker 1: to do this, who dares to look honestly at their motives,
Speaker 1: their weaknesses, their desires, is already walking the path toward
Speaker 1: genuine virtue, because they are no longer pretending they are
Speaker 1: no longer good out of fear, but out of understanding.
Speaker 1: Schopenhauer would call this awareness the quiet extinction of the
Speaker 1: will Nietzsua would call it self overcoming, but both point
Speaker 1: to the same realization that the highest form of goodness
Speaker 1: is not purity but integration. To be virtuous is not
Speaker 1: to be without darkness, but to master it, to turn
Speaker 1: it into light. The saints who never sin, Nietzschure said,
Speaker 1: are not admirable. The ones who fall and rise again,
Speaker 1: who transmute their flaws into wisdom, are the true creators
Speaker 1: of value. Virtue, then, is not the absence of evil,
Speaker 1: It is the alchemy that transforms it. So what does
Speaker 1: this mean for us today? In a world where deception
Speaker 1: and greed seem to triumph. It means that the answer
Speaker 1: is not in moralizing others, but in understanding ourselves. The
Speaker 1: reign of evil in society reflects the unconsciousness of its individuals.
Speaker 1: When we fail to recognize our own capacity for cruelty,
Speaker 1: we project it outward. We create enemies, scapegoats, and systems
Speaker 1: of blame. But when we bring awareness to our own shadows,
Speaker 1: when we see that the line between good and evil
Speaker 1: runs through every human heart, we begin to dissolve the
Speaker 1: very structure that allows evil to dominate. The question, then,
Speaker 1: is not how do we fight evil, but rather how
Speaker 1: do we awaken? Because once you awaken to the truth
Speaker 1: of your own nature, once you see that both the
Speaker 1: saint and the sinner live within you, you can no
Speaker 1: longer be deceived by appearances. You begin to live from
Speaker 1: a place that is deeper than morality, a place of consciousness,
Speaker 1: of authenticity, of freedom. And in the final part of
Speaker 1: this journey, we will uncover the ultimate revelation, the one
Speaker 1: that unites Schopenhauer's compassion and Nietzsche's strength into a single
Speaker 1: transcendent understanding of virtue, the insight that true morality is
Speaker 1: not about being good, but about being whole. And this realization,
Speaker 1: as you will see, can change everything. What if the
Speaker 1: true purpose of virtue was never to destroy evil, but
Speaker 1: to understand it. What if morality in its highest form
Speaker 1: is not the rejection of darkness, but the illumination of it.
Speaker 1: Both Schopenhauer and Nietzsche, though seemingly opposed, lead us to
Speaker 1: this single hidden truth. The essence of human greatness lies
Speaker 1: not in being purely good, but in becoming conscious of
Speaker 1: both our light and our shadow, and choosing freely, consciously
Speaker 1: who we wish to be. Schopenhauer's compassion without strength becomes resignation.
Speaker 1: Nietzsch's strength without compassion becomes tyranny. But when these two
Speaker 1: forces meet, when strength learns empathy and compassion learns courage,
Speaker 1: something extraordinary happens. We begin to transcend both good and evil.
Speaker 1: This is the birth of the integrated human being, one
Speaker 1: who no longer acts out of fear or ego, but
Speaker 1: out of understanding. Schopenhauer wanted to free us from suffering
Speaker 1: by quieting the will. Nietzscha wanted to free us by
Speaker 1: transforming it. Both paths are attempts to reconcile the same
Speaker 1: conflict within the human soul, the desire for peace and
Speaker 1: the need for power, the longing for meaning and the
Speaker 1: fear of nothingness. The paradox of virtue is that we
Speaker 1: cannot truly become good until we first see the roots
Speaker 1: of evil within ourselves. The one who has never faced temptation,
Speaker 1: who has never battled the darker parts of the self,
Speaker 1: does not possess virtue, only innocence. Virtue is born only
Speaker 1: when innocence dies and wisdom takes its place. Think about
Speaker 1: this carefully. To be truly moral, one must be cape
Speaker 1: of immorality. Only the person who knows what they could
Speaker 1: do and chooses not to is truly free. This is
Speaker 1: why Nietzsche's ideal the overman, stands beyond conventional morality. He
Speaker 1: is not good because he is afraid to be bad.
Speaker 1: He is good because he has integrated the possibility of
Speaker 1: evil into his strength. He does not deny the abyss.
Speaker 1: He builds his home at its edge, and from there
Speaker 1: creates beauty. Schopenhauer's Sage, too, stands in quiet awareness, his
Speaker 1: heart open to the suffering of all beings. Both in
Speaker 1: their own ways, have transcended the illusions that enslave most people,
Speaker 1: the illusions of reward and punishment, guilt and pride, sin
Speaker 1: and virtue. In this synthesis we find the highest form
Speaker 1: of morality, conscious virtue. It is not dictated by commandments
Speaker 1: or rules, but arises naturally from understanding. When you understand
Speaker 1: the pain that drives cruelty, you cannot hate. When you
Speaker 1: understand the weakness behind arrogance, you cannot envy. When you understand,
Speaker 1: and the longing behind corruption, you cannot condemn. Awareness does
Speaker 1: not excuse evil, it transforms it. It turns judgment into wisdom.
Speaker 1: And fear into compassion. This is the revolution of consciousness
Speaker 1: that both Schopenhauer and Nietzsure, each in their own way,
Speaker 1: were pointing toward. Look at the world around you. We
Speaker 1: live in an age obsessed with appearing virtuous, but terrified
Speaker 1: of truly being it. People curate their goodness on screens,
Speaker 1: but behind the mask, envy, resentment, and despair grow unchecked.
Speaker 1: Schopenhauer would say that we suffer because we are slaves
Speaker 1: to the will, endlessly wanting, endlessly, comparing, Nietsure would add
Speaker 1: that we suffer because we are afraid to live, afraid
Speaker 1: to embrace the full spectrum of our being. Both diagnoses
Speaker 1: are true, and both lead to the same cure to awaken,
Speaker 1: to see through the illusions of ego and morality, and
Speaker 1: to take responsibility for the whole of who we are.
Speaker 1: When you begin to awaken, you no longer seek to
Speaker 1: destroy your shadow. You learn to dialogue with it it.
Speaker 1: You no longer chase perfection, You cultivate presence, and you
Speaker 1: realize that the reign of evil in society begins with unconsciousness,
Speaker 1: but it ends with self knowledge. Every act of awareness,
Speaker 1: every moment of honesty with oneself, is a small rebellion
Speaker 1: against the reign of evil. It is the light that
Speaker 1: spreads silently, not through preaching, but through being. Perhaps this
Speaker 1: is what Nietzsure meant when he spoke of becoming who
Speaker 1: you are, not a command to invent yourself from nothing,
Speaker 1: but an invitation to uncover the wholeness that has always
Speaker 1: been hidden within you. And perhaps this is what Schopenhauer
Speaker 1: felt when he spoke of compassion, not pity, but recognition,
Speaker 1: the realization that all life suffers and strives under the
Speaker 1: same mysterious will. The path of virtue, then, is not
Speaker 1: upward toward heaven, nor downward into denial, but inward into
Speaker 1: the depths of consciousness itself. So the final revelation is this,
Speaker 1: good and evil are not enemies. They are mirrors. Each
Speaker 1: reflects what we have yet to integrate within ourselves. The
Speaker 1: truly virtuous person does not fight evil. They understand it,
Speaker 1: absorb it, and through that understanding, transform it into wisdom.
Speaker 1: This is not moral relativism, It is moral transcendence. It
Speaker 1: is to rise above the war of opposites and see
Speaker 1: that both are expressions of the same human longing, the
Speaker 1: will to exist, to matter, to become whole. In the end,
Speaker 1: the greatest power is not domination, but awareness. The greatest
Speaker 1: strength is not conquest but understanding. And the purest virtue
Speaker 1: is not the denial of evil, but its transformation into light.
Speaker 1: When you reach this understanding, you no longer ask why
Speaker 1: does evil reign in society? Because you see that evil
Speaker 1: reigns only where consciousness sleeps. The moment one human being
Speaker 1: awakens fully, even for an instant, the spell of evil
Speaker 1: is broken, at least within them, And that is how
Speaker 1: the world changes, not through rens revolutions of force, but
Speaker 1: through revolutions of understanding. So ask yourself, now, where does
Speaker 1: evil still reign within you? In resentment, in fear, in pride?
Speaker 1: Can you look at it not to judge, but to understand?
Speaker 1: Because in that gaze, in that brave act of seeing clearly,
Speaker 1: you are already transforming it. You are already free. And that,
Speaker 1: as both Schopenhauer and nietzsure would agree in their own ways,
Speaker 1: is the beginning and the end of true virtue. Thanks
Speaker 1: for looking