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Stanford Encyclopedia of Philosophy) Stanford Encyclopedia of Philosophy Arthur Schopenhauer
03/05/2017 Arthur Schopenhauer (Stanford Encyclopedia of Philosophy) Stanford Encyclopedia of Philosophy Arthur Schopenhauer First published Mon May 12, 2003; substantive revision Sat Nov 19, 2011 Among 19th century philosophers, Arthur Schopenhauer was among the first 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 instinctrecognizing 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 — via artistic, moral and ascetic forms of awareness — to overcome a frustrationfilled and fundamentally painful human condition. Since his death in 1860, his philosophy has had a special attraction for those who wonder about life's meaning, along with those engaged in music, literature, and the visual arts. 1. Life: 1788–1860 2. The Fourfold Root of the Principle of Sufficient Reason 3. Schopenhauer's Critique of Kant 4. The World as Will 5. Transcending the Human Conditions of Conflict 5.1 Aesthetic Perception as a Mode of Transcendence 5.2 Moral Awareness as a Mode of Transcendence 5.3 Asceticism and the Denial of the WilltoLive 6. Schopenhauer's Later Works 7. Critical Reflections 8. Schopenhauer's Influence Bibliography Academic Tools Other Internet Resources Related Entries 1. Life: 1788–1860 Exactly a month younger than the English Romantic poet, Lord Byron (1788–1824), who was born on January 22, 1788, Arthur Schopenhauer came into the world on February 22, 1788 in Danzig [Gdansk, Poland] — a city that had a long history in international trade as a member of the Hanseatic League. -
Plato's Conception of Time at the Foundation of Schopenhauer's
chapter 9 Plato’s Conception of Time at the Foundation of Schopenhauer’s Philosophy Robert Wicks When commonly thinking about Arthur Schopenhauer’s philosophy, Plato’s influence does not immediately come to mind. Schopenhauer’s reputation as a “pessimist” is probably the first thought, and if one’s acquaintance is more than passing, his belief that a meaningless, blind “Will” is at the bottom of all things quickly follows. Perhaps next, in no particular order, are his vanguard incorpo- ration of Asian thought into Western philosophy, his bitter condemnations of G.W.F. Hegel and salaried university professors, the uncomfortable anecdote of his having angrily thrown a noisy cleaning woman down a staircase in a fit of frustration, and for those who are more well-versed, his deep and abiding influence on Richard Wagner and Friedrich Nietzsche. Concerning Plato, most scholarly discussions of Schopenhauer tend to con- centrate on the status and role of Platonic Ideas in his philosophy, usually in reference to how they inform Schopenhauer’s aesthetic theory.1 This is a fruit- ful approach, as circumscribed as it is, and we will consider Schopenhauer’s understanding of Platonic Ideas near the end of this essay. More important, however, is to situate such an inquiry within the context of the more funda- mental recognition that Schopenhauer’s initial reading of Plato, a philosopher he often called “the divine”, set the groundwork for Schopenhauer’s philosoph- ical ascension to a so-called better consciousness through art, morality and asceticism. In the absence of this wider context, it is easy to overlook how Plato’s ini- tial influence kindled the driving insight at the foundation of Schopenhauer’s philosophy—an insight more deep-seated than Schopenhauer’s famous metaphysical apprehension that the world is Will. -
Kant's Practical Postulates and the Limits of the Critical System
Kant’s Practical Postulates and the Limits of the Critical System Sebastian Gardner The topic that I wish to consider is the significance, both systematic and historical, for Kant’s system as a whole, of the postulates of pure practical reason, more specifically, of the two theological postulates concerning the existence of God and personal immortality which form the basis of Kant’s moral theology. My discussion will focus on the problems of Kant’s moral theology in the eyes of his early contemporaries, for whom it constituted a crux in Kant’s project. Different views were taken by Kant’s contemporaries of what exactly these problems signified regarding the future of Critical philosophy. For the thinkers I will be looking at here, the miscarriage of the moral theology constituted a fatal fault in the Kantian project. For the German Idealists, the moral theology instead provided a vital clue as to how the Kantian system could be transformed into a more radical idealism, while confirming that it needed to be. The role of the practical postulates in the development of German Idealism demands a separate treatment; what I will argue here is simply that the practical postulates do indeed represent a point at which Kant’s philosophical system displays a deep and interesting tension, in light of which both historical responses are prima facie intelligible. I. Kant on practical cognition Let me begin with some examples of Kant’s use, in connection with the moral theology and practical postulation, of the concept of practical cognition, praktische Erkenntnis. The following, key statements are taken from the second and third Critiques: [T]he concept of freedom, insofar as its reality is proved by an apodictic law of practical reason, constitutes the keystone of the whole structure of a system of pure reason, even of speculative reason; and all other concepts (those of God and immortality) .. -
Popular Philosophy: the Cases of Karl Leonhard Reinhold and Jakob Friedrich Fries
Popular Philosophy: The Cases of Karl Leonhard Reinhold and Jakob Friedrich Fries Abstract: The broader thesis motivating this paper is that Popularphilosophie, apparently a spent force with the waning of the Aufklärung, in fact had a large influence in shaping the nineteenth century intellectual climate. This paper concentrates, however, on K. L. Reinhold and J. F. Fries, two representatives of the tradition of Popularphilosophie who straddled the eighteenth and nineteenth centuries. Fries is a case in point for the broader thesis because his theory of psycho-somatic parallelism, which had a long history running well into the twentieth century, demonstrates how Popularphilosophie was finally capable, on the strength of inner resources, to absorb Kant’s Critique of Reason. Reinhold’s case is quite different. He has a place in the paper for two reasons: because he commented on Popularphilosophie both at the beginning and the very late stage of the Kant-reception, and because, in each instance, he demonstrated a curious lack of awareness both of the nature of Popularphilosophie and of the fact that he belonged to it. George di Giovanni Professor Department of Philosophy McGill University 855 Sherbrooke Street West Montreal, QC H3A 2T7 Tel. 514-398-6062; Fax. 514-398-7148 http://george.digiovanni.ca [email protected] Number of characters (including the present page): 57937 0 Popular Philosophy: The Cases of Karl Leonhard Reinhold and Jakob Friedrich Fries The persistence of Popularphilosophie The immediate aim of this paper is to explore aspects of the thought of Reinhold and Fries as both instances of Popularphilosophie. The broader theme motivating this exploration is, however, Popularphilosophie itself. -
German Idealism: Chronology {From Sebastian Gardner, with Modifications)
German Idealism: Chronology {from Sebastian Gardner, with modifications) 1747 – Birth of Goethe. 1762 – Birth of Fichte. 1770 – Birth of Hegel in Stuttgart, into a Lutheran middle-class family. 1775 – Birth of Schelling. 1778 – Death of Rousseau. 1780 – Fichte enters Jena theological seminary. 1781 – Kant publishes Critique of Pure Reason (second edition, 1788). 1786 – Jacobi publishes Letters on Spinoza to Herrn Moses Mendelssohn, triggering a heated public debate over the relation of philosophy and religion with reference to Spinozism. – K. L. Reinhold publishes (1786-87) 'Letters' on Kantian philosophy, advertising its value to a non-specialist audience. 1787 – Jacobi publishes David Hume on Faith or Realism and Idealism, to which is appended a short essay, 'On transcendental idealism', in which Jacobi argues that Kant's transcendental idealism is incoherent. 1788 – Kant publishes Critique of Practical Reason. – Fichte accepts position as private tutor to a family in Zurich. – Hegel enters theological seminary in Tübingen; reads Rousseau, Lessing and Kant, but is drawn above all to the ancient Greeks. Close friendship with the poet Hölderlin, whose Hellenism Hegel shares. 1789 – K. L. Reinhold publishes Essay Towards a New Theory of the Human Faculty of Representation, where he attempts to reconstruct and modify Kant's system. Storming of the Bastille (July). 1790 – Kant publishes Critique of Judgement. – Reinhold publishes Letters on Kantian Philosophy, vol. 1, and Contributions to the Rectification of Misconceptions Hitherto Held by Philosophers, vol. 1. – Solomon Maimon publishes Essay in Transcendental Philosophy. – Fichte leaves Zurich for Leipzig, where begins study of Kant. – Schelling, aged 15, joins Hegel and Hölderlin at the Tübinger Stift; studies theology and attends lectures in addition on philosophy, history, and physics. -
ARTHUR SCHOPENHAUER on the Fourfold Root of the Principle of Sufficient Reason and Other Writings
Cambridge University Press 978-0-521-87271-3 - Arthur Schopenhauer: On the Fourfold Root of the Principle of Sufficient Reason: On Vision and Colours: On Will in Nature Edited by David E. Cartwright, Edward E. Erdmann and Christopher Janaway Frontmatter More information ARTHUR SCHOPENHAUER On the Fourfold Root of the Principle of Sufficient Reason and Other Writings The purpose of the Cambridge Edition of the Works of Schopenhauer is to offer translations of the best modern German editions of Schopenhauer’s work in a uniform format suitable for Schopenhauer scholars, together with philosophical introductions and full editorial apparatus. This volume of new translations unites three shorter works by Arthur Schopenhauer that expand on themes from his book The World as Will and Representation.InOn the Fourfold Root he takes the principle of sufficient reason, which states that nothing is without a reason why it is, and shows how it covers different forms of explanation or ground that previous philosophers have tended to confuse. Schopenhauer regarded this study, which he first wrote as his doctoral dissertation, as an essential preliminary to The World as Will and Representation. On Will in Nature examines contemporary scientific findings in search of corroboration of his thesis that processes in nature are all a species of striving towards ends; and On Vision and Colours defends an anti-Newtonian account of colour perception influenced by Goethe’s famous colour theory. This is the first English edition to provide extensive editorial notes on the different published versions of these works. david e. cartwright is a Professor of Philosophy and Religious Studies and the chair of the Department of Philosophy and Religious Studies at the University of Wisconsin–Whitewater. -
Arthur Schopenhauer 1 Arthur Schopenhauer
Arthur Schopenhauer 1 Arthur Schopenhauer Arthur Schopenhauer Born 22 February 1788 Danzig (Gdańsk) Died 21 September 1860 (aged 72) Frankfurt Residence Germany Nationality German Era 19th century philosophy Region Western philosophy School Post-Kantian philosophy [1] German Idealism Main interests Metaphysics, aesthetics, ethics, phenomenology, morality, psychology Notable ideas Will, Fourfold root of reason, philosophical pessimism Signature Arthur Schopenhauer 2 Arthur Schopenhauer (22 February 1788 – 21 September 1860) was a German philosopher best known for his book, The World as Will and Representation, in which he claimed that our world is driven by a continually dissatisfied will, continually seeking satisfaction. Influenced by Eastern thought, he maintained that the "truth was recognized by the sages of India";[2] consequently, his solutions to suffering were similar to those of Vedantic and Buddhist thinkers (i.e. asceticism); his faith in "transcendental ideality"[3] led him to accept atheism and learn from Christian philosophy.[4][5][6] At age 25, he published his doctoral dissertation, On the Fourfold Root of the Principle of Sufficient Reason, which examined the four distinct aspects[7] of experience in the phenomenal world; consequently, he has been influential in the history of phenomenology. He has influenced a long list of thinkers, including Friedrich Nietzsche,[8] Richard Wagner, Ludwig Wittgenstein, Erwin Schrödinger, Albert Einstein,[9] Sigmund Schopenhauer's birthplace — house Freud, Otto Rank, Carl Jung, Joseph Campbell, Leo Tolstoy, Thomas in, Gdańsk (Danzig), ul. Św. Ducha Mann, and Jorge Luis Borges. (formerly Heiligegeistgasse) Life Arthur Schopenhauer was born in the city of Danzig (Gdańsk), on Heiligegeistgasse (known in the present day as Św. -
Immanuel Kant (Born in 1724 and Died in 1804)
What Does it Mean to Orient Oneself in Thinking? Was heißt: sich im Denken orientieren? October 1786 Königsberg in Prussia, Germany. By Immanuel Kant (Born in 1724 and died in 1804) Translation into English by Daniel Fidel Ferrer (March, 2014) What Does it Mean to Orient Oneself in Thinking? / By Immanuel Kant (1724-1804). [Was heißt: sich im Denken orientieren? English]. Translation of text, notes, essays, chronology, etc by Copyright ©2014 Daniel Fidel Ferrer. All rights reserved. Free unlimited distribution. Creative Commons General Public License "Attribution, Non-Commercial", version 3.0 (CCPL BY-NC). Table of Contents Translator’s Short Preface for Historical Context (pages 3-4). Immanuel Kant’s Text translated into English (pages 5-22). Translator’s Remarks (pages 23-24). Notes and Background for Kant’s essay and translation (page 25). Earlier translations from German into English of Kant’s essay (page 26). Pantheism Controversy (Quarrel) (Pantheismusstreit) (pages 27-28). Chronology of the Pantheism Controversy (Quarrel) (pages 29-37). Main Philosophers and authors. Ranked by birth year. Lessing first quarrel. Fragments Controversy. Pantheism Controversy or Pantheism Quarrel starts. Atheism Controversy. What is the Purpose of Kant’s Orientation Essay? (pages 38-42). Selected Bibliography related to Pantheism Controversy (pages 42-43). Related Online Resources (pages 43-44). Kant’s Note on his Overall Philosophical Position (pages 45-47). Dedication and Acknowledgements (pages 48-49). Appendix A. Image of first page of Kant Essay (1786) (pages 49-51). Keyword index (pages 51-83). Starts with a green page. 2 Translator’s Short Preface for the Historical Context By Daniel Fidel Ferrer From 1774 to about 1800, there were three intense philosophical and theological controversies underway in Germany, namely: Fragments Controversy, the Pantheism Controversy, and the Atheism Controversy. -
Kant and the Problem of Affection
Kant and the Problem of Affection CLAUDE PICHE, Universite de Montreal Vaihinger's Trilemma Summing up a discussion that had been going on for over a century, Hans Vaihinger in the second volume of his famous Commentar(1892) came to the conclusion that there are three, equally unsatisfactory, ways of explaining the source of affection in Kant's philosophy: 1. Either one means by the [affecting object] the thing in itself, ... 2. Or we mean by the affecting object the objects in space; ... 3. Or we admit a double affection: a transcendent one through the things in themselves, and an empirical one through the objects in space. 1 The last alternative is especially designed to obviate the difficulties inherent to the first two. But Erich Adickes, who was to become its main advocate, had to admit that the theory of double affection involves a serious problem, namely the fact that it does not find support in Kant's text.2 We will therefore leave it aside and concentrate on the first two. However, parts one and two of the trilemma also seem to lead to apparently insur mountable problems. In fact, Vaihinger claims that each contains an inner contradiction in that they blatantly go against Kant's own teachings. Take the first case, in which the thing in itself is said to be at the origin of the affection of the knowing subject. Kant cannot help but describe this influence of the thing in itself over sensibility in terms of causality. As Aenesidemus-Schulze quickly discovered, the category of "cause" ( Ursache) can be legitimately used only in the field of experience, so that its application to the thing in itself is clearly in contradiction with the results of the Transcendental Analytic, and in particular with the principle of the Second Analogy of Experience.3 Similar difficulties arise in the second branch of the trilemma, which stipulates that it is appearance in space that engenders the affection. -
Fichte and Schelling: the Limitations of the Wissenschaftslehre? Sebastian Gardner
1 Fichte and Schelling: The Limitations of the Wissenschaftslehre? Sebastian Gardner In 1800 Fichte and Schelling began a correspondence in which they frankly addressed their philosophical differences,1 each alleging irreparable defects in the other's system and misunderstandings of their own. Their closing exchange in 1802, after which all direct communication between the two men ceased and mutual criticism became a feature of their published writings, brought to an end what had been originally and officially, ever since 1794, a relationship of philosophical cooperation, a common radical progressive front in the Kantian aftermath, confronting a single set of critics. Concerning one thing at least, they remained in agreement: the doctrine which defines in bold their philosophical opposition is that of the reality of Nature, denied by Fichte and affirmed by Schelling. The disagreement is however by no means self-explanatory, for what it means to grant or deny Nature's reality is not, after Kant, a straightforward matter – Fichte is no Berkeleyan idealist and Schelling no Lockeian realist – and a lengthy route needs to be taken in order to understand how it evolved from what had been, to all appearances, a common post-Kantian starting point. The first two parts of my discussion trace accordingly the history of their philosophical relationship, with close attention to Schelling's earliest published works, often referred to as comprising the 'Fichtean' period in his development. The third reviews the systematic ground of their disagreement. I The original alignment, 1794-95 Fichte's Concerning the Concept of the Wissenschaftslehre, and Schelling's Of the Possibility of a Form of All Philosophy (Form-Schrift), both published in 1794, form a natural pair. -
Schopenhauer‟S Psychological Worldview: History, Philosophy, and Relevance
SCHOPENHAUER‟S PSYCHOLOGICAL WORLDVIEW: HISTORY, PHILOSOPHY, AND RELEVANCE PATRIC PLESA A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS GRADUATE PROGRAM IN PSYCHOLOGY YORK UNIVERSITY TORONTO, ONTARIO October 2014 © Patric Plesa, 2014 ii ABSTRACT The complete philosophical works of Arthur Schopenhauer are explored through a comprehensive psychological reading that intends to highlight the holistic theories of human nature that amount to a pessimistic and metaphysical worldview. A thorough analysis of Schopenhauer‟s philosophical concepts, theories, and ideas is conducted in order to construct a clear understanding of his worldview and avoid a reductionsitic approach to a holistic philosophy. From this I initiate a novel theoretical groundwork derived from Schopenhauer‟s philosophy that I have termed a “negative psychology”. I argue that this negative psychology provides a robust understanding of human nature and has applicability in several domains of psychology such as theory of human nature, education, and therapy. iii TABLE OF CONTENTS Abstract……………………………………………………………………………………ii Table of Contents…………………………………………………………………………iii Introduction………………………………………………………………………………..1 Short Biography…………………………………………………………...............3 Introduction to Schopenhauer‟s Philosophy……………………………..............6 Psychological Studies on Schopenhauer‟s Philosophy…………………..............11 Chapter 1: The World as Representation………………………………………………...18 Plato and Platonic Ideas………………………………………………….............19 -
Hegel (1770-1731) and His Time - Timeline 1748-1841
Hegel (1770-1731) and his time - Timeline 1748-1841 Kai Froeb, 2007 Year Hegel Other War of Austrian Succession ends Peace of Aachen Adam Smith begins to deliver public lectures in Edinburgh Montesquieu: On the Spirit of Laws 1748 Klopstock: Oden Klopstock: Messias Feb 6: Adam Weishaupt is born Jeremy Bentham is born Goethe is born 1749 Mirabeau is born The Little Ice Age (1500-1850) reaches its peak Sep 14: The British Empire adopts the Gregorian calendar Rousseau’s essay: Discourse on the Arts and Sciences 1750 Jul 28: Johann Sebastian Bach dies Karl August von Hardenberg is born Knigge is born Benjamin Franklin invents the lightning rod 1753 Lazare Carnot is born Beginning of the French and Indian War in North America Christian Wolff dies 1754 Feb 2: Charles Maurice de Talleyrand is born Aug 23: Louis XVI is born Karl Friedrich von Steiger is born First English dictionary is published by Samuel Johnson Nov 1: Lisbon destroyed by an earthquake Winckelmann: Gedanken über die Nachahmung der griechischen Werke in der Malerei und Bildhauerkunst 1755 (“edele Einfalt und stille Größe”) Lessing: Miss Sara Sampson Montesquieu dies Nov 2: Marie Antoinette is born Nov 17: later Louis XVIII of France is born Begin of Seven Year War (Prussia vs. Austria, England 1756 vs. France) Jan 27: Wolfgang Amadeus Mozart is born Pantheon built in Paris 1757 Marquis de Lafayette is born Stein is born Karl Leonhard Reinhold is born 1758 May 6: Maximilian Robespierre is born Sep 29: Horatio Nelson is born Year Hegel Other Jan 15: The British Museum opens Adam