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1
Lazarini, Lucas. "A atualidade de Schopenhauer, de Max Horkheimer." Voluntas: Revista Internacional de Filosofia 9, no. 2 (December 24, 2018): 190. http://dx.doi.org/10.5902/2179378636126.
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Zimmermann, Clara. "La intuición en la filosofía de Arthur Schopenhauer." LOGOS Revista de Filosofía 137, no. 137 (August 5, 2021): 6–29. http://dx.doi.org/10.26457/lrf.v137i137.3031.
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En el presente trabajo analizaremos el concepto de intuición, principalmente en relación con las tesis epistemológicas y metafísicas de la teoría schopenhaueriana. En la primera sección, plantearemos los ejes centrales del sistema metafísico de Schopenhauer, sobre todo en lo que concierne al concepto de voluntad (Wille ) y la relación que este guarda con su teoría del conocimiento. Luego, examinaremos la diferencia que el filósofo alemán establece entre el conocimiento representativo —o mediado— de la razón y el conocimiento directo —o inmediato— de la intuición. Asimismo, trazaremos, en un primer momento, las tesis y los problemas fundamentales del dualismo propios de la representación y la voluntad, para establecer —en un segundo momento— el problema de la intuición del cuerpo propio. Por último, consideraremos los alcances y los límites de la intuición, así como también sus distintas variantes: principalmente la intuición estética y su culminación en la intuición mística.
Palabras clave
Schopenhauer, intuición, conocimiento inmediato, representación, estética
Referencias
Bergson, H. (2013). El pensamiento y lo moviente. Buenos Aires, Argentina: Cactus.Cross, T. (2013). Schopenhauer’s encounter with Indian thought. Representation and will,and their Indian parallels. Honolulu, Estados Unidos: University of Hawaii Press.Ferrari, J. (2011). L’art dans le monde comme volonté et comme représentation d’ArthurSchopenhauer. Mayenne, Francia: Presses Universitaires de France.François, A. (2004). La volonté chez Bergson et Schopenhauer. Methodos, (4), https://doi.org/10.4000/methodos.135.Foster, C. (1999). Ideas and imagination. Schopenhauer on the proper foundationof art. En C. Janaway (Ed.), The Cambridge Companion to Schopenhauer(pp. 213-251). Nueva York, Estados Unidos: Cambridge University Press.Gardner, S. (1999). Schopenhauer, will and the unconscious. En C. Janaway(ed.), The Cambridge Companion to Schopenhauer (pp. 375-421). Nueva York,Estados Unidos: Cambridge University Press.Glock, H. J. (1999). Schopenhauer and Wittgenstein: representation as languageand will. En C. Janaway (Ed.), The Cambridge Companion to Schopenhauer(pp. 422-458). Nueva York, Estados Unidos: Cambridge University Press.González Ríos, J. (2017). Schopenhauer. Buenos Aires, Argentina: Galerna.Guyer, P. (2007). Pleasure and knowledge in Schopenhauer’s aesthetics. En D.Jacquette (Ed.), Schopenhauer, Philosophy and the Arts (pp. 109-132). NuevaYork, Estados Unidos: Cambridge University Press.Hannan, B. (2009). The riddle of the world. A reconsideration of Schopenhauer’s philosophy.Nueva York, Estados Unidos: Oxford University Press.Hume, D. (2002). Investigación sobre el conocimiento humano. Madrid, España: BibliotecaNueva.Janaway, C. (1989). Self and world in Schopenhauer’s philosophy. Nueva York, EstadosUnidos: Oxford University Press.Janaway, C. (1999a). Schopenhauer’s pessimism. En C. Janaway (Ed.), The CambridgeCompanion to Schopenhauer (pp. 318-343). Nueva York, Estados Unidos:Cambridge University Press.Janaway, C. (1999b). Introduction. En C. Janaway (Ed.), The Cambridge Companion toSchopenhauer (pp. 1-17). Nueva York, Estados Unidos: Cambridge University Press.Janaway, C. (2002). Schopenhauer. A very short introduction. Nueva York, EstadosUnidos: Oxford University Press.Kant, I. (2014). Crítica de la razón pura. Buenos Aires, Argentina: Colihue.Magee, B. (1983). The philosophy of Schopenhauer. Nueva York, Estados Unidos:Oxford University Press.Mann, T. (2018). Schopenhauer. París, Francia: Libella.
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Freitag, Wolfgang. "Schopenhauer über Seinsgründe." Zeitschrift für philosophische Forschung 77, no. 3 (September 15, 2023): 286–300. http://dx.doi.org/10.3196/004433023837586112.
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Der Beitrag erörtert Schopenhauers Theorie der Seinsgründe, nicht-kausaler ontologischer Gründe im Reich der Mathematik. Er weist nach, dass Schopenhauers entscheidendes Argument für Seinsgr??nde auf einer zu engen Konzeption von Erkenntnisgr??nden beruht. Wo Schopenhauer Seinsgr??nde sieht, liegen lediglich Begr??ndungen für Überzeugungen vor.
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Janaway, Christopher. "Necessity, Responsibility and Character: Schopenhauer on Freedom of the Will." Kantian Review 17, no. 3 (October 16, 2012): 431–57. http://dx.doi.org/10.1017/s1369415412000167.
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AbstractThis paper gives an account of the argument of Schopenhauer's essay On the Freedom of the Human Will, drawing also on his other works. Schopenhauer argues that all human actions are causally necessitated, as are all other events in empirical nature, hence there is no freedom in the sense of liberum arbitrium indifferentiae. However, our sense of responsibility or agency (being the ‘doers of our deeds’) is nonetheless unshakeable. To account for this Schopenhauer invokes the Kantian distinction between empirical and intelligible characters. The paper highlights divergences between Schopenhauer and Kant over the intelligible character, which for Schopenhauer can be neither rational nor causal. It raises the questions whether the intelligible character may be redundant to Schopenhauer's position, and whether it can coherently belong to an individual agent, suggesting that for Schopenhauer a more consistent position would have been to deny freedom of will to the individual.
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Mestrovic, Stjepan G. "Moral Theory Based on the ‘Heart’ versus the ‘Mind’: Schopenhauer's and Durkheim's Critiques of Kantian Ethics." Sociological Review 37, no. 3 (August 1989): 431–57. http://dx.doi.org/10.1111/j.1467-954x.1989.tb00038.x.
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Schopenhauer criticized Kant's moral theory on the grounds that it was non-empirical and inadequate, because it attempted to establish morality on the basis of reason and duty. Contrary to Kant, Schopenhauer argued that genuine morality is irrational, based on compassion, and a human product, hence that it could be studied empirically. Schopenhauer established the ‘science of morality’ which occupied the attention of a host of turn of the century precursors of the social sciences, especially Durkheim. Durkheim's version of the science of moral facts is compared and contrasted with Schopenhauer's critique of Kant, and it is demonstrated that Durkheim tends (o follow Schopenhauer's lead. Problems with Durkheim's and Schopenhauer's critiques of Kantian ethics are also discussed.
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Wadhams, Luke. "Boredom and Wonder in the Work of Arthur Schopenhauer." Idealistic Studies 49, no. 3 (2019): 235–58. http://dx.doi.org/10.5840/idstudies2020220109.
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This article examines Arthur Schopenhauer’s theory of boredom. In traditional interpretations of this theory, boredom is understood to be a form of suffering and a key component in Schopenhauer’s argument for the claim that all life is suffering. While such interpretations are correct, I argue that they only capture a single feature of the experience that Schopenhauer describes. Schopenhauer also understands boredom to occasion a unique insight into the nature of reality, and boredom should thereby additionally be thought of as an epistemically significant emotion. To elucidate this epistemic quality, I interpret Schopenhauer’s concept of boredom as revealing the miserable condition of the world, where such revelation compels one to wonder about the nature of this condition, thereby founding a philosophical attitude. Through an evaluation of Schopenhauer’s conceptions of boredom and wonder, I demonstrate that Schopenhauer ultimately conceives boredom as crucial for the development of a philosophical attitude toward existence.
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Chepeleva, Natalia Yu. "Schopenhauer’s Contribution to the Animal Welfare Movement." Ethical Thought 22, no. 2 (2022): 74–85. http://dx.doi.org/10.21146/2074-4870-2022-22-2-74-85.
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The article analyzes the contribution made by Schopenhauer to the development of the movement for the protection of animals. The author reconstructs some details of Schopenhauer’s interaction with the founder of the first German societies for the protection of animals Ignaz Perner. The article discusses the criticism of the Cartesian worldview and Christian morality proposed by Schopenhauer, with which Schopenhauer associates the lawlessness of animals that was relevant for his era. The article critically reconstructs some of Schopenhauer’s judgments regarding the reflection of the status of animals in language, in the Bible, and in legislation. The author compares the status of animals in Schopenhauer’s philosophy and in classical German philosophy on the example of Kant and Hegel. The article discusses the criticism of Kant presented by Schopenhauer for “idolatry of reason”, on the basis of which Kant, following Descartes and Christian morality, continues to be in error regarding the existence of an ontological gap between man and animals. The article gives a detailed reconstruction of Schopenhauer’s doctrine of animals, including the idea of the animal kingdom as one of the stages of objectification of will, the interpretation of the aesthetic image of animals and the creative drives of the animals themselves, and the justification for the need for compassionate behavior towards animals. The article criticizes the widespread perception of Schopenhauer as a vegetarian, and provides Schopenhauer’s own arguments about the necessity of eating meat. The article discusses Schopenhauer’s doctrine of animals in the context of modern animal and vegan studies. The article concludes that Schopenhauer was the first European philosopher to offer a popular theoretical justification for the need for an ethical attitude towards animals, which formed the basis of the animal welfare movement in Germany.
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Chepeleva, Natalia Yu. "Schopenhauer’s theory of ideas." Philosophy Journal 14, no. 2 (2021): 95–110. http://dx.doi.org/10.21146/2072-0726-2021-14-2-95-110.
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The article is devoted to the Arthur Schopenhauer’s contradictory doctrines of ideas. The analysis is accompanied by a discussion of historical and philosophical mysteries directly related to Schopenhauer’s doctrines of ideas. His theory of ideas is explored in its ontological and aesthetic aspects as well as in its relation to Schopenhauer’s ethics. In the article, Schopenhauer’s definition of idea is analyzed in comparison with that of Plato and Kant. Despite the fact that Schopenhauer himself claimed that he understood the notion of idea in its true, Platonic sense, the article claims that he largely departed from Plato. Since the idea is enriched by the properties of thing-in-itself, it remains a representation accessible to cognition and becomes an intermediate link between the will and the individual. The article discusses the place of ideas in Schopenhauer’s ontology. The article distinguishes and characterizes the stages of objectification of the will, which Schopenhauer calls ideas. The ambivalent status of the idea gives rise to many other historical and philosophical problems. One of them is the determination of the status of a comprehensible (intelligible) character, which Schopenhauer declares to be another direct objectification of the will, besides ideas. Further, the article investigates the process of cognizing an idea. The author discusses Schopenhauer’s aesthetic teaching in connection to the fact that Schopenhauer declares that cognition of the world of ideas is the goal of art. The article examines Schopenhauer’s classification of arts and separately problematizes the status of music. The relationship between the philosophy of art and Schopenhauer’s ethical doctrines, in which he offers two ways to salvation, is discussed. The concepts of asceticism and genius are compared. The article suggests that Schopenhauer's ethical doctrine can be presented as a complement to his doctrine of ideas. The final part of the article briefly formulates the main problems of Schopenhauer’s theory of ideas and discusses their possible solutions.
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Jacquette, Dale. "Schopenhauer's Proof that Thing-in-ltself is Will." Kantian Review 12, no. 2 (July 2007): 76–108. http://dx.doi.org/10.1017/s1369415400000911.
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In a bold series of pronouncements, Arthur Schopenhauer maintains that the Kantian thing-in-itself is Will. The division between the world as Will and representation, with its impressive array of implications, is Schopenhauer's most important and distinctive contribution to metaphysics. To understand what Schopenhauer means by ‘Will’ (der Wille) as opposed to the empirical ‘will’, and his reasons for identifying thing-in-itself with Will, we must look in detail at two related arguments by which Schopenhauer proposes to link these concepts. The arguments appear in the first and second editions of Schopenhauer's masterwork, The World as Will and Representation. The differences between the two versions appear to represent a change in his thinking about the most persuasive way to demonstrate the nature of thing-in-itself. The arguments are reconstructed for the sake of comparison, and critically evaluated in light of a variety of objections. While Schopenhauer's first, analogical, argument is inconclusive, his second argument offers a highly defensible inference identifying thing-in-itself as Will.
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Acheson, James. "Schopenhauer, Nietzsche and D. H. Lawrence’s Women in Love." Journal of European Studies 50, no. 1 (February 26, 2020): 7–16. http://dx.doi.org/10.1177/0047244119892871.
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D. H. Lawrence began to read Schopenhauer and Nietzsche while a student at Nottingham University College. The influence of the two philosophers on his early short stories and his novels from The White Peacock (1911) through to The Rainbow (1915) has been considered at length in books and essays on Lawrence. There has been little discussion to date, though, of the presence of Schopenhauer and Nietzsche in Women in Love (1920). The unmistakably Nietzschean term Wille zur Macht (will to power) appears in the novel and has attracted some critical comment, but there is no equally obvious reference to Schopenhauer, and discussion of Schopenhauer’s influence has been accordingly slight. Lawrence believed, however, that every novel should have a ‘background metaphysic’, and careful examination of Women in Love reveals that its metaphysic, or ‘theory of being’, derives from a combination of Schopenhauer’s and Nietzsche’s philosophical theories.
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Mustika, I. Ketut Sawitra, and Albertus Harsawibawa. "Konsistensi Will dan Thing-in-Itself: Menafsir Ulang Metafisika Schopenhauer." MELINTAS 37, no. 2 (December 9, 2022): 177–203. http://dx.doi.org/10.26593/mel.v37i2.6296.
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This article aims to present a different reading from the mainstream interpretation that corners Schopenhauer: a consistent interpretation. The authors use a method of acquiring knowledge by acquaintance and description. Schopenhauer’s theory is often considered inconsistent because it concludes will as a thing-in-itself. The will, which is obtained through direct observation of the body, is a representation that is still shrouded in the veil of time form, while thing-in-itself is completely different from representation, and is beyond the reach of space, time, and causality, with reference to principle of sufficient reason. Concluding will as a thing-in-itself is therefore considered inconsistent. However, this interpretation might be wrong because Schopenhauer never claimed that direct observation of the body would yield knowledge of the thing-in-itself. From the very beginning, he realised that direct knowledge of thing-in-itself was impossible, because the knowledge, regardless of its form, was always knowledge of appearances. He knows that will does not qualify as a thing-in-itself. The true function of the will in Schopenhauer's metaphysics lies in the name and concept by which one can think about thing-in-itself objectively.
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Ito, Takao. "Religion and Ethics in Schopenhauer." Voluntas: Revista Internacional de Filosofia 12 (December 28, 2021): e15. http://dx.doi.org/10.5902/2179378667751.
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Schopenhauer’s theory of religion is mainly discussed in his ethics. Therefore, conventional studies often argue that Schopenhauer made an attempt to make a rational justification of religion through the process of recognising the reason for religion’s existence in its ethical values. However, his theory of religion contains other aspects which cannot be discussed soley in terms of the above view, for he not only observed subtle differences between religion and ethics but even considered that religion could go against ethics at times. For this reason, we cannot simply say that Schopenhauer used ethics as a means to make a rational justification of religion. Rather, he viewed ethics as a standard for criticising religions, though he did not deny religion. He neither affirmed nor denied religion. Based on his ethics, he simply engaged in a philosophical analysis of a human activity called religion as he considered such an approach to be the appropriate one for a philosopher. On that account, what is important here is where in religion Schopenhauer saw the conditions for ethical values. From that point of view, this paper reinterprets his thought through descriptions in his major work, The World as Will and Representation, with an intention to offer a new reading of Schopenhauer’s theory of religion.
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McGrath, Anthony. "An Agon with the Twilighters: Samuel Beckett and the Primacy of the Aesthetic." Irish University Review 42, no. 1 (May 2012): 6–23. http://dx.doi.org/10.3366/iur.2012.0005.
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Beckett was unusually forthcoming in his professions of enthusiasm for the work of Schopenhauer. While Schopenhauer and Beckett were cognate minds on issues such as the ubiquitous miseries of existence, their shared convictions regarding aesthetic questions is no less demonstrable. This essay examines Beckett's critical reflections on the work of Irish artists in relation to core precepts of Schopenhauer's philosophy. It seeks to show how the hermeneutical strategies employed by Beckett in texts such as ‘Recent Irish Poetry’ (1934), ‘Intercessions by Denis Devlin’ (1938), and ‘MacGreevy on Yeats’ (1945) are of a piece with Schopenhauer's assertions regarding the phenomenological processes of artistic composition and appreciation. In revealing the conceptual underpinnings of Beckett's evaluative criteria and their correlations with central principles of Schopenhauer's thought, this reading aims to enhance our understanding of Beckett's commitment to views of the irreducibility of the aesthetic.
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KELAM, IVICA, and LUKA RAŠIĆ. "THE INFLUENCE OF SCHOPENHAUER’S AND NIETZSCHE’S PHILOSOPHICAL THOUGHTS ON THE PHILOSOPHY OF EDUCATION AND EDUCATIONAL PESSIMISM." Arhe 27, no. 33 (December 5, 2020): 243–65. http://dx.doi.org/10.19090/arhe.2020.33.243-265.
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This paper gives a particular overview of reflections on education by two renowned philosophers of West European culture, Arthur Schopenhauer and Friedrich Nietzsche. What links their philosophy of education is the inclination towards the more complete shaping of a man. Nietzsche is a great supporter of Schopenhauer's understanding of philosophy as a philosophy of life. However, while Schopenhauer remained imprisoned in the world of pessimism, Nietzsche overcame the pessimistic view of the world with the image of a creative artist who consistently sets his life in motion, while enjoying his art of living. The thing they have in common is extreme individualism – the understanding of philosophy as the liberation of inner life. Arthur Schopenhauer perceived a man as a being of will that succumbs to laws of nature and the lower levels of humanity – will and passion. Friedrich Nietzsche saw a man as a being of will for power, emphasizing the power of the urgent and irrational one. Schopenhauer gave the pessimistic view of a man who is under the power of an unquenchable lust for life, whereas Nietzsche gave a nihilistic view of the world, in which he advocated demolishing and putting an end to the old values. In Nietzsche's opinion, a nihilist is someone who sees everything as pointless and futile. Arthur Schopenhauer had a significant influence, not only on Friedrich Nietzsche but also on some other great men of his time, who mostly did not support his philosophy in its entirety. Understanding the world in Schopenhauer's way came to life at the end of the 19th century and later, primarily because of Friedrich Nietzsche. This was an era in which social sciences finally began to develop separately, but at the same time complement each other. Due to this interaction, it was possible for Schopenhauer, and through him also for Nietzsche, to have such a significant influence on the European spiritual life.
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Kačerauskas, Tomas. "AR ĮVEIKIAMAS FILOSOFINIS PESIMIZMAS?" Problemos 67 (January 1, 2005): 24–32. http://dx.doi.org/10.15388/problemos.2005..4094.
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Straipsnyje nagrinėjamas filosofinis pesimizmas, kuris siejamas su Schopenhauerio vardu. Pasak filosofo, individas kaip baigtinė būtybė jaučiasi niekingas erdvės ir laiko begalybėje. Teigiama, kad šio požiūrio ištakos slypi Platono idėjų teorijoje. Autoriaus nuomone, pats Schopenhaueris nurodo pesimizmo įveikos kelią – poetinę savineigą. Straipsnyje šios mintys plėtojamos remiantis fenomenologija ir egzistenciniu mąstymu. Fenomenologijoje savojo „aš“ suskliaudimas siejamas su nukreiptumu į atvirą gyvenamą pasaulį. Egzistencijos filosofijoje būties myriop atpažinimas kartu atveria gyvenimo horizontą, nuolat kūrybiškai plečiamą.Prasminiai žodžiai: pesimizmas, individas, fenomenologija, egzistencijos filosofija, poetika.
IS IT POSSIBLE TO DEFEAT PHILOSOPHICAL PESSIMISM?Tomas Kačerauskas
Summary The article discusses the philosophical pessimism. According to Schopenhauer, the individual as a final creature feels himself as nothing in the infinity of space and time. The author supposes that the source of this approach is Plato’s theory of ideas. Schopenhauer points out a way how to get over the pessimism. This one is the poetical way. This idea is developed in the article with the help of phenome nology and existentialism. In phenomenology the intentionality directed to the open life world is very important. In existentialism being to the death opens as well the living horizon. This way presupposes of thinking a dynamic life world that is created of the human.Keywords: pessimism, individual, phenomenology, existentialism, poetics.
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Lukits, Gerhard. "Empathie und Empirie: Rogers’ Verstehenszugänge und ihre Voraussetzungen in der Erkenntnistheorie Schopenhauers." PERSON 20, no. 1 (May 1, 2016): 63–71. http://dx.doi.org/10.24989/person.v20i1.2529.
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Im vorliegenden Artikel versucht der Autor, eine mögliche geistesgeschichtliche Voraussetzung des Personzentrierten Ansatzes zu skizzieren. Er geht dabei seiner Beobachtung nach, dass es bei maßgeblichen philosophischen Strömungen, von denen sich Rogers prägen ließ, Bezugnahmen auf das Denken Schopenhauers gibt. So sei es, neben allen Unterschieden in anderen Hinsichten, zu bemerkenswerten Übereinstimmungen zwischen Schopenhauer und Rogers gekommen, wo es um eine grundlegende doppelte Struktur der menschlichen Wirklichkeit und mögliche Zugänge zu ihr geht. Schopenhauers zwei Wirklichkeitsebenen „Wille“ und „Vorstellung“ finden sich demnach in Rogers’ theoretischen Annahmen von „Aktualisierungstendenz“ (bzw. einer „Formativen Tendenz“) und „Selbstkonzept“ wieder. Hat Rogers also, wohl ohne maßgeblich Schopenhauer selbst rezipiert zu haben, Teile seiner Philosophie wieder zusammengeführt, die von an ihn anschließenden Strömungen vereinseitigt worden waren? Damit hätte er eine Theorie geschaffen, die in ihrer Grundfigur an diejenige Schopenhauers angelehnt ist, und die sich durch ihre Offenheit für zweifundamental verschiedene Gesichtspunkte auszeichnet. Ihnen entsprechen demnach als Verstehenszugänge Empathie und Empirie – auf die ihr in der Psychotherapie zuordenbaren Bereiche ließe sich dann auch die Philosophie Schopenhauers klärend befragen. Denn „Verwirrung entsteht nur dann, wenn es nicht klar ist, um welchen Typ von Wissen es sich im speziellen Falle handelt.“ (Rogers, s. u.)
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David, Tan Weng Chiang. "Will-Less Contemplation through Listening to Music - An Epistemic Process Analysis of Arthur Schopenhauer’s Concept of Music." MANUSYA 20, no. 2 (2017): 77–100. http://dx.doi.org/10.1163/26659077-02002004.
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The will has been Arthur Schopenhauer’s concept for the true inner nature or the thing-in-itself of the world. The will that is within a person causes suffering to the person. A person is driven by the will for some kind of fulfillment and once he or she attains that fulfillment, he or she very quickly moves to a new desire, otherwise boredom will set in. If the person fails to attain the fulfillment, he or she will feel dismay. Given this, a person’s inner will does not allow him or her lasting fulfillment and obtaining peace and happiness. Another kind of will leading to suffering within a person is caused by the ‘blind’ will. The will acts blindly within a person, driving a person without any reason or cause and the person has no conscious control over these blind strivings of the will. Schopenhauer proposed that aesthetic contemplation of artworks could provide relief from our will leading to sufferings, though temporarily. Music, however, is a kind of artwork that Schopenhauer considers standing apart from the other kinds of art works. Music according to Schopenhauer is a direct manifestation (Abbild) of the will. Music is “…as immediate an objectification and copy of the whole will…” However, in accordance with Schopenhauer’s concept of aesthetic contemplation, it seems that Schopenhauer has fallen short of explaining specifically on how experiencing music as a direct manifestation (Abbild) of the will provides relief from the will driven suffering? In other words, how a listener of music can become “…will-less…” (Schopenhauer 1969:179) thereby gaining relief from the will and suffering? This research paper examines and analyzes Schopenhauer’s concepts of aesthetic contemplation and music for formulating how listening to music can bring relief to the will driven sufferings of a listener. The findings of this research arrived at the formulation that non-imitative music (i.e. music that does not imitate the phenomenon): (1) Acts directly on a listener’s inner willing and the listener resonates with the music; (2) Causes the listener to experience an essence of emotions; and (3) As a result of (1) and (2) the listener feels transcended out of space and causality, is suspended from will driven suffering and becomes a will-less listener of music.
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Langone, Laura. "Wagner's Animal Ethics and Its Debt to Schopenhauer." Journal of Animal Ethics 13, no. 2 (October 1, 2023): 160–68. http://dx.doi.org/10.5406/21601267.13.2.07.
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Abstract Richard Wagner's animal ethics is an underresearched issue within Wagner scholarship. In this article, I aim to fill this gap. In particular, I will demonstrate that, by drawing on Schopenhauer's philosophy, Wagner indicated a path to elaborate an animal ethics. First, I will reconstruct Schopenhauer's animal ethics, showing how it was deeply imbued with tenets of Brahmanism and Buddhism. Second, I will deal with Wagner's animal ethics, illustrating its indebtedness to Schopenhauer.
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Stewart, Paul. "Sexual and Aesthetic Reproduction in." Samuel Beckett Today / Aujourd'hui 22, no. 1 (October 1, 2010): 149–62. http://dx.doi.org/10.1163/18757405-022001011.
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Malone's narratives are investigated through their relation to Schiller's and Schopenhauer's championing of aesthetic contemplation. Although Beckett follows Schopenhauer in his condemnation of the will-to-live, particularly as represented by procreation, it is argued that the narratives of Malone reveal an inability to create pure, disinterested, aesthetic objects. The paradigms of fictional creation adopted by Malone are infected by modes proper to sexual reproduction and therefore fail to release Malone from time and the will. It is argued that the reproductive motifs within demonstrate Beckett's subtle rejection of the aesthetic optimism of Schopenhauer and Schiller.
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Hamlyn, D. W. "Schopenhauer." International Studies in Philosophy 22, no. 3 (1990): 152–53. http://dx.doi.org/10.5840/intstudphil199022370.
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Langone, Laura. "Schopenhauer's Buddhism in the Context of the Western Reception of Buddhism." History of Philosophy Quarterly 39, no. 1 (January 1, 2022): 77–95. http://dx.doi.org/10.5406/21521026.39.1.05.
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Abstract In this article, I shall analyze Schopenhauer's conception of Buddhism in the context of the Western reception of Buddhism from the seventeenth century onwards. I will focus on Schopenhauer's notion of the Buddhist palingenesis and provide an overview of the Buddhist sources Schopenhauer read before the publication of the second edition of his main work The World as Will and Representation in 1844.
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Liu, Yongqiang, and Hangzhou Xiaomeng Zang. "Wille, Genie, Musik. : Thomas Bernhards Schopenhauer-Rezeption im Roman Der Untergeher." Jahrbuch für Internationale Germanistik 54, no. 3 (January 1, 2022): 135–50. http://dx.doi.org/10.3726/jig543_135.
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Für den österreichischen Schriftsteller Thomas Bernhard war der Einfluss Arthur Schopenhauers weitreichend und entscheidend. Einerseits ist Schopenhauer der meisterwähnte Philosoph in Bernhards Werk,1 andererseits sind zahlreiche inhaltliche und formalästhetische Affinitäten zwischen den beiden Autoren und ihren Textwelten zu beobachten.2 Beide vertreten die Ansicht, dass das Leiden als Basis der Existenz und die Kunst als Zuflucht im Leben angesehen werden können. Außerdem stimmen sie miteinander hinsichtlich des Geniekonzepts und der hohen Wertschätzung der Musik überein. Nicht zuletzt weisen ihre Konzepte im Hinblick auf eine Erlösung vom irdischen Leid weitreichende Gemeinsamkeiten auf. All diese Gesichtspunkte sind keine nebensächlichen, sondern zentrale Elemente ihrer Weltanschauung. Sie deuten darauf hin, dass die Schopenhauer-Rezeption keine periphere Referenz im Werk Bernhards ist, sondern in dessen Zentrum steht.
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O. P, Rev Fr Joseph T. Ekong. "The Pessimistic Existentialism of Arthur Shopenhauer: An Expository and Evaluative Study." Journal of Advances in Education and Philosophy 6, no. 9 (September 9, 2022): 463–72. http://dx.doi.org/10.36348/jaep.2022.v06i09.004.
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This work interrogates the seeming ambivalence between Arthur Schopenhauer's existentialist pessimism and his advocacy for artistic, moral and ascetic forms of awareness, as means of managing the absurdities and frustrations of life. The objective of this work is to discover whether or not his apparently orthogonal positions can be reconciled in any way at all, and what that might portend for the contemporary philosopher. Schopenhauer's metaphysics and philosophy of nature led him to the doctrine of pessimism: the view that sentient beings, with few exceptions, are bound to strive and suffer greatly, all without any ultimate purpose or justification and thus life is not really worth living. Arthur Schopenhauer was among the first 19th century philosophers to contend that at its core, the universe is not a rational place. Inspired by Plato and Kant, both of whom regarded the world as being more amenable to reason, Schopenhauer developed their philosophies into an instinct-recognizing and ultimately ascetic outlook, emphasizing that in the face of a world filled with endless strife, we ought to minimize our natural desires for the sake of achieving a more tranquil frame of mind and a disposition towards universal beneficence. Often considered to be a thoroughgoing pessimist, Schopenhauer in fact advocated ways to overcome a frustration-filled and fundamentally painful human condition. He believed that the "will-to-life" (the force driving man to survive and to reproduce) was the driving forces of the world, and that the pursuit of happiness, love and intellectual satisfaction was essentially futile and anyway secondary to the innate imperative of procreation. This essay argues that phenomenologically, Schopenhauer had an “existentialist” orientation towards the spatio-temporal world that informed his pessimism, but also engenders further questions regarding the actual sincerity of his mental commitment to such a position.
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Buller, А. "Man, nature, death of V.S. Solovyov and A. Schopenhauer." Solov’evskie issledovaniya, no. 2 (June 30, 2020): 6–22. http://dx.doi.org/10.17588/2076-9210.2020.2.006-022.
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In this article the question about the influence of the natural sciences on the philosophical concepts of Arthur Schopenhauer and Vladimir Solovyov was raised. The influence of Kantian transcendental criticism on Schopenhauer's philosophy was studied. It was shown that this influence manifested itself very vividly in the Schopenhauer concept of «will to live». It was established that the ontological status of man as a «phenomenon» had an impact both on Schopenhauer's concept of death and on his ethics of compassion. It was emphasized that the natural world plays an important role in Soloviev’s philosophical concept. According to Soloviev the nature of a person is determined by three needs: «animals, mental and heart», while the ontological basis of all these three needs is life, that is, the ability to «exist». It was indicated that the moral feelings of a person justified by Soloviev – shame, conscience, pity, and reverence – are a kind of human «response» of a rational being to its natural instincts and needs. The parallels between the philosophical views of Schopenhauer and Solovyov were drawn. On the basis of this parallels it was concluded that, despite the significant differences in the worldview of these two very different thinkers in nature, their approach to philosophy was largely identical and was characterized by scientific objectivity, interdisciplinarity, the skill of argumentation, the sharpness of the mind, the desire to give reasonable answers to the «last questions» of philosophy.
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Wang, Keqiong. "Research on Analysis of Schopenhauer's Pessimistic Philosophy." International Journal of Social Sciences and Public Administration 3, no. 2 (June 26, 2024): 23–28. http://dx.doi.org/10.62051/ijsspa.v3n2.04.
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Schopenhauer established his own philosophical system of pessimism based on the theory of willpower and the theory of representation. Schopenhauer believed that the world, like man, was a complete will and appearance, and that nothing else was left. Will is the appearance of the world, the will itself does not recognize, the will is mainly through the appearance of the world to understand their own demands. On the issue of life, Schopenhauer's philosophy shows a kind of understanding and sympathy for life. The existence of people's desire is a painful thing, but people should have the courage to face the pessimistic life, and keep a clear mind in the process of survival, grow up in self-education, in order to pursue the highest realm of intelligent life.
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Gebrecht, Raphael. "Das Verhältnis von Subjektivität und Zeit bei Kant und Schopenhauer." Kant-Studien 112, no. 4 (November 25, 2021): 551–93. http://dx.doi.org/10.1515/kant-2021-0029.
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Abstract This paper focuses on Kant’s and Schopenhauer’s models of self-consciousness and their specific relation to time. It aims to show that genuine philosophical theories can explain the idiosyncratic relation between ourselves and the world without relying on pure metaphysical speculations or strictly empirical and phenomenally oriented conceptions, as many contemporary proponents of analytic philosophy entail. The first groundbreaking doctrine in this regard is Kant’s transcendental theory of apperception, which unfolds a new theoretical dimension of thinking, grounding the logical unity of thought in the pure, originally synthetic unity of the subject itself. In order to constitute a structural order within the appearing phenomenal world, Kant conceptualizes a theory of self-affection in the second edition of the Critique of pure reason, positing a dynamic relation between the spontaneously acting intellect and the purely receptive inner sense of time as a result of productive transcendental imagination. The problematic relation between self-reliance and empirical consciousness that Kant did not resolve completely led to various subsequent transformations of Kant’s transcendental principles, one of which boasts Schopenhauer as a prominent but rarely considered representative. Schopenhauer’s systematic approach consists in a modified version of Kant’s transcendental idealism, which ties the Kantian subject of logical and transcendental unity to an intuitive corporeal individual that can only conceptualize itself as an original, willing subject. The Schopenhauerian subject unfolds its empirical character in accordance with its own inner impulses and motivations, which manifest themselves in time but can only be interpreted as a phenomenal representation of a higher, metaphysical unity, which Schopenhauer calls the will as a thing in itself. Schopenhauer reaches his final metaphysical conclusion via a problematic analogy, positing another perspective on the corporeal nature of the individual which, by means of abstraction, can be extended to the whole phenomenal world. Therefore, Schopenhauer interprets the underlying (intelligible) character of the subject and the phenomenal world as a whole as a timeless, omnipresent will to live which can be temporally experienced within the nature of our own subjectivity.
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Cruz Aguilar, Juan José. "La renovación de la metafísica en la filosofía de Arthur Schopenhauer. La metafísica como una hermenéutica de la existencia." LOGOS Revista de Filosofía 138, no. 138 (January 31, 2022): 109–25. http://dx.doi.org/10.26457/lrf.v138i138.3173.
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En el presente artículo pretendo hacer énfasis en dos características de la filosofía schopenhaueriana concernientes a su metafísica. El primer punto se vincula con lo que nuestro autor describe como una necesidad o una tendencia inalienable del hombre hacia la metafísica. Aquí subrayamos el carácter de necesidad (Bedürfniß) que le confiere Schopenhauer, por lo que esta será, sostenemos, más que una mera disciplina académica para devenir en una disposición de la naturaleza humana. En segundo lugar —y una vez asentada la premisa sobre el carácter irrenunciable de la metafísica—, nos preguntamos por las características de esta, pues, como veremos a continuación, la propuesta schopenhaueriana no continúa con el legado de la tradición, que construía el conocimiento a partir de principios a priori, sino que pretende fincar las bases de la metafísica en la experiencia, es decir, en principios a posteriori, por lo que se consolida, según nuestro juicio, como una metafísica hermenéutica.
Abstract
In this paper I intend to emphasize two characteristics of Schopenhauerian philosophy as far as metaphysics is concerned. The first point is connected to what our author describes as a necessity or inalienable tendency of man in relation to metaphysics. Here, we emphasize the character of necessity (Bedürfniß) discussed by Schopenhauer, metaphysics thus becoming more than a mere academic discipline and then, in turn, becoming a disposition of human nature. Secondly —once the premise about the inalienable nature of metaphysics has been established—, we will ponder about its characteristics, for, as it will be furtherly discussed, the Schopenhauerian proposal does not pursue the legacy of tradition, which builts knowledge from a priori principles, but rather aimed to establish the foundations of metaphysics in terms of experience, that is, upon a posteriori principles, thus consolidating, in our opinion, as a hermeneutical metaphysics
Palabras clave
Metafísica, hermenéutica, explicación, comprensión.
Keywords
Metaphysics, hermeneutics, explanation, comprehension.
Referencias
Calvino, I. (2005). “El libro de la naturaleza en Galileo”. En Por qué leer a los clásicos (pp. 13-20). Barcelona, España: Tusquets.
Kant, I. (1999). Prolegómenos a toda metafísica futura que haya de poder presentarse como ciencia. Madrid, España: Istmo.
Kant, I. (2009). Crítica de la razón pura. Ciudad de México, México: Taurus.
Kerényi, K. (2010). Hermes el conductor de almas. Ciudad de México, México: Sexto Piso.
Planells, J. (1992). El camino de la hermenéutica: Schopenhauer, filósofo de la expresión. Anales del Seminario de Metafísica, 26, 107-135.
Platón (2008). Fedón. Madrid, España: Gredos.
Safranski, R. (2008). Schopenhauer y los años salvajes de la filosofía. Ciudad de México, México: Tusquets.
Schopenhauer. A. (1985). Der handschriftliche Nachlaß I (HN). Munich, Alemania: Taschenbuch Verlag.
Schopenhauer. A. (1988). Die Welt als Wille und Vorstellung II. Zúrich, Suiza: Ludger Lütkenhaus.
Schopenhauer, A. (2009a). El mundo como voluntad y representación (Vol. 1). Madrid, España: Trotta.
Schopenhauer, A. (2009b). El mundo como voluntad y representación (Vol. 2). Madrid, España: Trotta.
Schopenhauer, A. (2013). Sobre la visión y los colores. Madrid, España: Trotta.
Schubbe, D. (2013). Schopenhauers Hermeneutik-Metaphysische Entzifferung oder Explication, “intutive” Erkenntnis? Mainz, Alemania: Jahrbuch der Schopenhauer-Gesellschaft
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Germer, Guilherme Marconi. "Schopenhauer e a Religião." Voluntas: Revista Internacional de Filosofia 4, no. 1 (July 1, 2013): 131. http://dx.doi.org/10.5902/2179378634102.
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O que segue é a tradução do artigo Schopenhauer und die Religion, de Paul Deussen, apresentado pelo autor durante o terceiro Congresso da Schopenhauer-Gesellschaft (Sociedade Schopenhauer), em 4 de junho de 1914, e publicado em 1915, na quarta edição dos anuários Schopenhauer-Jahrbuch da Schopenhauer-Gesellschaft. O volume do periódico foi organizado pelo próprio Deussen (Colônia: Verlag der Schopenhauer-Gesellschaft, 1915). A presente tradução é uma homenagem ao autor por ocasião do centenário da elaboração do texto (2014).
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Soc, Andrija. "Idea of freedom in Hegel and Schopenhauer." Theoria, Beograd 54, no. 2 (2011): 57–77. http://dx.doi.org/10.2298/theo1102057s.
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The fact that Schopenhauer is known in history of philosophy as one of the fiercest Hegel's opponents naturally suggests that the systems of the two philosophers are sharply distinct or even opposed to one another. In this paper, we will try to show that this is not the case, and that the systems have significant structural similarities. As we will show, the similiraties between Hegel's and Schopenhauer's philosophical system, often more than just analogies, at least partly stem from the virtually identical manner they criticize Kant's philosophy. However, there are also some important differences between philosophical ideas of these thinkers. One of the questions regarding which their opinions differ is the question of freedom. The way Schopenhauer understood freedom is diametrally opposed to the way Hegel understood it. Without pretences to answer the question which of these two conceptions of freedom is tout court more plausible, we will consider which of these is more in accordance with the philosophical system it is a part of.
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Ray, Matthew. "Arthur Schopenhauer." Philosophers' Magazine, no. 31 (2005): 80–81. http://dx.doi.org/10.5840/tpm20053156.
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Evlampiev, Igor I. "The Genesis of L. N. Tolstoy’s Ideas About Individual Immortality in the Context of His Perception of the Philosophical Ideas of I. G. Herder and A. Schopenhauer." Two centuries of the Russian classics 6, no. 2 (2024): 40–65. http://dx.doi.org/10.22455/2686-7494-2024-6-2-40-65.
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The article shows that during the era of the creation of the epic “War and Peace” L. N. Tolstoy shared the idea of individual immortality and interpreted it by I. G. Herder’s concept of palingenesis, i. e., as the rebirth of a person into a more perfect being in the next life. The hypothesis is substantiated by the perception of the philosophy of A. Schopenhauer in the 1869–1870s led to a change in Tolstoy’s ideas about the significance of human individuality, and this was reflected in the artistic solution of the image of Platon Karataev and the description of the religious faith acquired by Pierre Bezukhov. The influence of Schopenhauer is most clear in Tolstoy’s notes from February – July 1870, where the model of immortality as palingenesis appeared in Schopenhauer’s version, i. e., without the idea of the improvement of individuals in a chain of rebirths. The ideological revolution of the late 1870s led Tolstoy to completely abandon the concept of individual immortality in favor of “collective immortality,” immortality in a single humanity (in the treatise “What I Believe”). However, in subsequent treatises and especially in his diary, Tolstoy completely overcomes the influence of Schopenhauer and returns to the idea of individual immortality according to Herder’s model of palingenesis.
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Guimarães, José Luis De Barros. "DO EGOÍSMO PSICOLÓGICO À COMPAIXÃO METAFÍSICA: CONTRIBUIÇÕES SCHOPENHAUERIANAS PARA O DEBATE METAÉTICO CONTEMPORÂNEO." Cadernos do PET Filosofia 5, no. 9 (September 15, 2014): 8–16. http://dx.doi.org/10.26694/cadpetfil.v5i9.2047.
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No livro IV, de O mundo como vontade e representação, Arthur Schopenhauer afirma que as ações humanas podem acontecer por motivos e quietivos. As ações que levam em consideração uma cadeia de motivações são sempre auto-dirigidas, tendo em mente que os indivíduos agem pra satisfação dos seus quereres particulares. Tais ações são classificadas pelo autor de egoístas por não levarem em consideração o outro, mas os desejos que preenchem a consciência humana no ato de agir. Nesse primeiro momento a leitura schopenhaueriana da “natureza humana” corrobora com o egoísmo psicológico, pois os indivíduos procuram afirmar a sua vontade de vida por entenderem intuitivamente que a impossibilidade de efetivação dessa pulsão vital denominada vontade promove carência, sofrimento. Porém, Schopenhauer reconhece que existem ações, embora raras, desinteressadas. Nesse momento o egoísmo é suprimido e o agente moral é tomado por uma compreensão metafísica do mundo que o faz agir por compaixão. Nossa pretensão é clarificar como se dá essa passagem do egoísmo psicológico à compaixão metafísica, segundo a visão de mundo schopenhaueriana, recolocando o autor no debate metaético contemporâneo.Abstract: In Book IV of The World as Will and Representation, Arthur Schopenhauer asserts that human actions can happen for reasons and quietivos. The actions that take into account a chain of motives are always self-addressed, bearing in mind that individuals act to the satisfaction of his wants private. Such actions are classified by the author as selfish by not taking into consideration the other, but the desires that fill the human consciousness in the act of acting. In that first moment reading Schopenhauer's "human nature" corroborates psychological egoism, since individuals seek to assert their will to live because they understand intuitively that the impossibility of effecting this vital instinct called deficiency promotes ease suffering. But Schopenhauer recognizes that there are actions, although rare, disinterested. At that moment the selfishness and deleted and moral agent is taken by a metaphysical understanding of the world that makes him act out of compassion. Our intention is to clarify how is this passage from psychological egoism to compassion metaphysics, according to Schopenhauer's worldview, placing the author in contemporary meta-ethical debate. Keywords: Will. Representation. Selfishness. Compassion.
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Salvio, Thiago Souza. "Schopenhauer e a sociedade, de Max Horkheimer." Voluntas: Revista Internacional de Filosofia 9, no. 2 (December 24, 2018): 180. http://dx.doi.org/10.5902/2179378633657.
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Koy, Christopher E. "The notion of Māyā in Arthur Schopenhauer’s epistemological idealism." XLinguae 14, no. 3 (June 2021): 49–56. http://dx.doi.org/10.18355/xl.2021.14.03.05.
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The Hindu texts known as the Upaniṣads were written by many different people from approximately 900 B.C. to about 300 B.C. The Upaniṣads represent one of the earliest efforts of man at giving a philosophical account of the world. As such, the Upaniṣads are invaluable in the history of human thought. The writings came to the West in bits and pieces in the first half of the 19th century in Latin, English and German translation. Soon after he finished his doctoral dissertation in 1813, Arthur Schopenhauer (1788-1860), took note of the very first European-language translation (or rather a retranslation) of the Upaniṣads by Abraham Anquetil-Duperron, a Parisian Orientalist who had lived in or near India for six years and had mastered Persian. Anquetil-Duperron translated into Latin a Persian translation of fifty Upaniṣads from the original Sanskrit. This influential translation entitled Oupnek’hat (1802) held Schopenhauer’s great interest for the remainder of his life. Schopenhauer was one of the few serious philosophers who early on read and was profoundly interested in the philosophy coming out of the East in the first half of the 19th century. This contribution will examine his understanding of māyā and its role in Schopenhauer’s epistemology as revealed in his book The World as Will and Representation
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Parker, Allison. "A Pragmatic Look at Schopenhauer’s Pessimism." Stance: An International Undergraduate Philosophy Journal 12 (2019): 106–14. http://dx.doi.org/10.5840/stance20191210.
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Schopenhauer’s pessimistic philosophy is a depressing read. He writes many pages about how suffering is the norm, and any happiness we feel is merely a temporary alleviation of suffering. Even so, his account of suffering rings true to many readers. What are we to do with our lives if Schopenhauer is right, and we are doomed to suffer? In this paper, I use William James’ pragmatic method to find practical implications of Schopenhauer’s pessimism. I provide a model for how we are to live our lives in a suffering world, a model that provides means to reduce suffering.
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Parker, Allison. "A Pragmatic Look at Schopenhauer's Pessimism." Stance: an international undergraduate philosophy journal 12, no. 1 (September 25, 2019): 106–15. http://dx.doi.org/10.33043/s.12.1.106-115.
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Schopenhauer’s pessimistic philosophy is a depressing read. He writes many pages about how suffering is the norm, and any happiness we feel is merely a temporary alleviation of suffering. Even so, his account of suffering rings true to many readers. What are we to do with our lives if Schopenhauer is right, and we are doomed to suffer? In this paper, I use William James’ pragmatic method to find practical implications of Schopenhauer’s pessimism. I provide a model for how we are to live our lives in a suffering world, a model that provides means to reduce suffering.
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Becker, David. "Tolstoy and Schopenhauer and War and Peace: Influence and Ambivalence." Canadian-American Slavic Studies 48, no. 4 (2014): 418–47. http://dx.doi.org/10.1163/22102396-04804002.
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This essay is an analysis of the influence that Schopenhauer’s philosophy had upon Tolstoy during his writing of the novel War and Peace. It is generally conceded that Schopenhauer’s ideas had a deep impact upon Tolstoy during the writing of Anna Karenina, however, the case of War and Peace is more complex and contested. Some have maintained that War and Peace possesses an essentially “optimistic” perspective on life, and that Tolstoy shifted his ground dramatically when he embarked upon the latter novel. Others have seen a greater degree of continuity between the two works. This essay makes the case that War and Peace is in fact a work that is deeply influenced by Tolstoy’s affinity for Schopenhauer’s view of the world. However, at the same time, it argues that Tolstoy was ambivalent about Schopenhauer’s deep pessimism, and that this ambivalence is manifested throughout the novel. Nevertheless, the essay proposes that War and Peace is a far darker and more “pessimistic” work than is often understood, and that this element of the novel is an indication of the author’s sympathy with the philosophy of Arthur Schopenhauer.
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Knowles, Owen. ""Who's Afraid of Arthur Schopenhauer?": A New Context for Conrad's Heart of Darkness." Nineteenth-Century Literature 49, no. 1 (June 1, 1994): 75–106. http://dx.doi.org/10.2307/2934045.
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Conrad's relationship to Schopenhauer and the nineteenth-century traditions of pessimism sponsored by the German philosopher has long been a contentious critical issue. This paper discovers a new shaping context for Kurtz, the Promethean outlaw-philosopher and ubiquitous "voice" of Heart of Darkness, not in Schopenhauer's own writings but in the secondary myths, legends, and icons that endowed the great philosopher with a potent cultural afterlife during the period from 1870 to 1900. The numerous consonances between this body of later Schopenhauriana and Heart of Darkness point to ways in which powerful fin du globe anxieties and dark ancestral obsessions covertly inform both the tale's construction of Kurtz and its narrative practices-notably, its fashioning of a mythical narrative drawing upon established parallels between Schopenhauer and a monistic heart of darkness, its preoccupation with the problems of hearing and transmitting a ubiquitous legacy, and its climactic issue in the experiences of a disciple haunted by the spectral ghost of a dead ancestor. When placed against three varied examples from the period's Schopenhaueriana-Maupassant's short story "Beside a Dead Man" (1883), William Wallace's biography of the philosopher (1890), and Nietzsche's celebratory "Schopenhauer as Educator" from his Thoughts Out of Season (1874)-Heart of Darkness emerges as a work embroiled in an anxiety of influence whose invasive voices are both welcomed and resisted: its welcome most evident in cryptographic play with elements of the Schopenhauer legend, its resistance most marked in the skeptical rewriting of the celebratory mode employed by Nietzsche to welcome the heroic educator. A final coda views the tale's rhetorical excesses in the light of these contextual influences and suggests ways in which the substantially "Schopenhauerian world" of the story bears upon its concerns as a historically situated colonial fiction.
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Vasilieva, Marina Yu. "Arthur Schopenhauer’s doctrine of free will." Philosophy of the History of Philosophy 2 (2021): 181–99. http://dx.doi.org/10.21638/spbu34.2021.112.
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The article is devoted to the consideration of the phenomenon of free will in the philosophical system of Arthur Schopenhauer, the identification of the lines of continuity of this problem and the discovery of new and specific features in the development by the German thinker of the question of free will, on the basis of the use of methods of historical and philosophical analysis and rational reconstruction. The article demonstrates Schopenhauer’s desire to avoid two opposite poles in the solution of the question of free will, one of which asserts the fact of the dominance of rigid necessity over the events of nature, and the other, on the contrary, deduces everything from a certain universal act of will. The third alternative proposed by Schopenhauer in continuation with the ideas of I. Kant’s transcendental idealism is analyzed in detail. The author focuses on the modifications Schopenhauer himself made to Kant’s concept of the co-existence of freedom and necessity. Schopenhauer’s attitude to the concept of fatalism is considered separately and his understanding of necessity as such is clarified. The main point of the first part is the statement that the world has not only an empirical side, reflecting the existence of phenomena in accordance with the law of sufficient reason in a certain time and space, but also an intelligible side, identical with the baseless will. In addition, the author emphasizes the importance of the premise of autocracy, independence as a basic characteristic of free will. In the second part of this article, the relation of the empirical and intelligible nature of the world in relation to the analysis of human behavior is revealed in more detail. The relationship between the original autonomy of the will, freedom and moral responsibility is clarified. The author reconstructs Schopenhauer’s arguments in the work “On the Freedom of the Will”. The fallacy of the empirical understanding of free will is revealed and the possibility of transcendental freedom is justified. The key thesis of the second part of the article is reduced to the statement that it is impossible to find true freedom in individual concrete actions of a person; that a person in her particular manifestations cannot choose to be this way or to be different.
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Elon, Daniel. "Gottlob Ernst Schulzes skeptizistische Kant-Kritik in ihrer Relevanz für Arthur Schopenhauers Systemkonstitution." Kant-Studien 109, no. 1 (March 8, 2018): 124–46. http://dx.doi.org/10.1515/kant-2018-0004.
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Abstract: In 1792, Gottlob E. Schulze published one of the most important treatises in the era of the early critical reception of Kant’s transcendental philosophy: the skeptical treatise Aenesidemus. One of Schulze’s later students was the young Arthur Schopenhauer, whose examination of Kant’s philosophy was significantly influenced by Schulze. In this paper, it shall be established that this influence isn’t limited solely to the details of Schopenhauer’s critique of Kantian thinking, but rather extends to the systematic unfolding of Schopenhauer’s philosophy as a whole. In this respect, Schopenhauer’s The World as Will and Representation can be understood as a direct, positive answer to the questions left open by Schulze’s debate on the internal problems of Kant’s Critique of Pure Reason.
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Escobar Gómez, Julián Andrés. "La función social de la metafísica popular: una mirada desde la filosofía de Arthur Schopenhauer." Revista Disertaciones 11, no. 1 (June 13, 2022): 53–72. http://dx.doi.org/10.33975/disuq.vol11n1.801.
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En este texto vamos a analizar el concepto de “Metafísica Popular” en los escritos menores de Schopenhauer. Según este autor, aquél concepto reemplaza al de religión. Así pues, para el presente artículo es necesario plantear el interrogante ¿por qué la religión se considera, en la obra de Schopenhaer, como metafísica? ¿y por qué es denominada popular? De este modo, el análisis a realizar estribará en responder a ese interrogante, procurando dar una lectura actual a este problema latente en la época de este pensador.
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Mestrovic, Stjepan G. "The Social World as Will and Idea: Schopenhauer's Influence upon Durkheim's Thought." Sociological Review 36, no. 4 (November 1988): 674–705. http://dx.doi.org/10.1111/j.1467-954x.1988.tb00704.x.
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The starting-point for this analysis is a remark made by André Lalande, that Durkheim was so enamoured with Schopenhauer's philosophy that his students nicknamed him ‘Schopen’. The intellectual context shared by Schopenhauer and Durkheim is explored, especially with regard to the opposition between the id-like ‘will’ and the mind. Schopenhauer's influence upon Durkheim's contemporaries is examined briefly. Then, this new context for apprehending Durkheim's thought is applied to selected problems in Durkheimian scholarship, problems that have to do with the dualism of human nature, perception, the unconscious and the unity of knowledge relative to the object-subject debate. The implications for sociological theory are also discussed.
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Hordecki, Bartosz Michał. "Dialektyka erystyczna jako sztuka unikania rozmówców nieadekwatnych." "Res Rhetorica" 8, no. 2 (June 30, 2021): 118–29. http://dx.doi.org/10.29107/rr2021.2.7.
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Celem artykułu jest pogłębiona interpretacja poglądów Arthura Schopenhauera w odniesieniu do „sporu erystycznego”, postrzeganego przez filozofa jako najbardziej rozpowszechniona odmiana dyskusji. Lektura „Eristische Dialektik. Die Kunst Recht zu Behalten”, “Zur Logik und Dialektik” i „Die Welt als Wille und Vorstellung” pozwala stwierdzić, że według Schopenhauera spór powinien być przede wszystkim istotny poznawczo, co wymaga spełnienia przez interlokutorów warunków wstępnych, dotyczących wiedzy, uczciwości i rzetelności. Fundamentalną zasadą sztuki dyskusji jest właściwy dobór współdyskutantów i konsekwentne unikanie rozmów z każdym, kto dyskutować nie potrafi (o ile o wyborze interlokutora można decydować). W tekście wskazano, że Schopenhauer najprawdopodobniej traktował zasadę unikania rozmówców nieadekwatnych jako dyrektywę ogólną, odnoszącą się do wszelkich typów sporów. Ta interpretacja skutkuje pytaniem o możliwe aplikacje przywołanej zasady we współczesnych dyskursach liberalno-demokratycznych.
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Sema, Daniel, and Markus Wibowo. "Musik Dalam Pandangan Schopenhauer." JURNAL PSALMOZ 2, no. 2 (July 31, 2021): 80–88. http://dx.doi.org/10.51667/jpsalmoz.v2i2.681.
Full textAbstract:
Artur Schopenhauer lebih dikenal sebagai filsuf pesimis karena pandangan-pandangan filosofisnya dipenuhi oleh nuansa penderitaan yang berkesinambungan. Penderitaan ini disebabkan dunia dan segala isinya dikendalikan oleh suatu energi besar tak terkendalikan, yang oleh Schopenhauer disebut sebagai “Kehendak” atau Will. Kehendak ini memerangkap dan menyetir benda dan makhluk hidup dalam eksistensinya hingga mereka tak mampu melawannya.
Dalam berfilsafat Schopenhauer dipengaruhi oleh Plato, Kant dan Budha. Pada Plato, Schopenhauer meminjam gagasan ide; pada Kant, ia menyoroti filsafat transendental dan mengadopsi gagasan fenomena dan nomena yang sekaligus disangkalinya; pada agama Budha, ajaran pengendalian dan pemusnahan nafsu untuk mencapai ketenangan dan kedamaian abadi (nirwana) diadopsi oleh Schopenhauer dengan sudut pandang agak berbeda. Walaupun kehidupan pribadinya sangat unik, eksentrik dan kontroversial, Artur Schopenhauer dimasukkan sebagai filsuf besar sepanjang jaman. Gagasan Schopenhauer sangat mempengaruhi filsuf, komposer dan sastrawan besar khususnya pada akhir abad ke-19 dan awal abad ke-20: Nietzsche, Wagner, Brahms, Freud, Wittgenstein, Horkheimer, Hardy, Mann, Rilke, Proust, Tolstoy, Borges, Mahler, Langer, Schoenberg, dll.
Selain berteori, Schopenhauer juga menawarkan jalan keluar kepada manusia untuk lepas dari tirani Kehendak yang mengukunginya, yaitu dengan cara estetis dan etis. Cara estetis sifatnya temporer, sedangkan cara etis lebih permanen. Salah satu cara estetis ialah dengan mendengarkan musik. Musik dikategorikan sebagai seni dengan derajad paling tinggi dibandingkan dengan jenis seni yang lain. Dengan musik manusia sanggup melupakan representasi (Vorstelugen) dunia yang membawa penderitaan.
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