This chapter reconstructs Schopenhauer’s complex discussion of human sociability. Schopenhauer thought that agents in the domains of politics and morality cannot conceive of human togetherness. For him, the areas of politics and morality correspond to the exercise of egoism and the spontaneous feeling of compassion, respectively. But he added that egoism is rooted in a form of practical solipsism, and compassion is rooted in a metaphysical insight into the inessential nature of individuals. It follows that neither egoistic nor compassionate individuals ultimately care about others as others. Yet Schopenhauer supplemented these treatments of others as reducible with his discussion of sociability. His analysis of social interaction exemplified by conversations, games, and other diversions includes accounts of interpersonal harmony and friction among individuals who remain distinct from one another. Even though Schopenhauer rejected sociable interaction as superficial and embraced misanthropy, his reflections on sociability contain a conception of human community.

When a female Yahoo makes sexual advances to Gulliver in Part IV of the Travels, he is forced to acknowledge that he ‘was a real Yahoo’. This recognition has disturbed readers as much as it appalled Gulliver. Is Swift a misanthropist? Or does he recommend a middle ground between Yahoo and Houyhnhnm? So many people found the last part of Swift’s Travels both unfathomable and distasteful that it was frequently omitted from nineteenth- and early twentieth-century editions, especially those intended for children. Part III suffered the same fate. Neither book seems to fit with Swift’s imaginatively appealing tales of little and large people. Yet it is likely that he conceived all four parts to work as a whole. This chapter argues that rather than being the spot of solid ground onto which the shipwrecked reader can crawl and from there look back over the rest of the text to find it resolves itself into an order that points at one clear meaning, Part IV leaves many readers baffled and discomforted – and that is the point. While animal fables generally end with an explanatory ‘moral’, Swift obliges readers to work through the complexities and conundrums of his text.

Timon of Athens shows how basing one’s behavior on a shame ethic ultimately motivates killing everyone, even at the cost of one’s own life. Timon, whose self-esteem and pride were dependent on giving lavish dinner parties and gifts to his friends, feels overwhelmingly shamed and unloved when those same friends refuse to offer him the slightest help when he is unable to pay his bills – in response to which he declares war on all of Athens, enlisting Alcibiades to carry out this mass slaughter. This is a pattern demonstrated by the most violent prison inmates, who say they have “declared war on the whole world,” as well as by the “suicide bombers” of modern-day terrorism, mass murderers who commit “suicide by cop,” and so on.