Schopenhauer Sentence Examples

Schelling and Hegel thought it was infinite reason; Schopenhauer, unconscious will; Hartmann, unconscious intelligence and will; Lotze, the activity or life of the divine spirit; Fechner, followed by Paulsen, a world of spiritual actualities comprised in the one spiritual actuality, God, in whom we live and move and have our being.

Of the other German philosophers immediately following Kant, there is only one who calls for notice here, namely, Arthur Schopenhauer.

In truth, Schopenhauer's conception of the world as the activity of a blind force is at bottom a materialistic and mechanical rather than a spiritualistic and teleological theory.

Moreover, Schopenhauer's subjective idealism, and his view of time as something illusory, hindered him from viewing this process as a sequence of events in time.

As Ludwig Noire observes, Schopenhauer has no feeling for the problem of the origin of organic beings.

It is only of recent years that the writings of Schopenhauer and the researches of many distinguished orientalists have awakened some interest in Asiatic philosophy.

Passing over the Italian Leopardi we may notice two leading modern pessimists, Schopenhauer and von Hartmann.

Schopenhauer emphasizes the pessimistic side of Hegel's thought.

Von Hartmann's doctrine of the Unconscious is in many respects similar to Schopenhauer's doctrine of the Will.

This choice of final nothingness differs from that of Schopenhauer in being collective and not individual.

The pessimism of Schopenhauer and Hartmann does not, however, exclude a certain ultimate mysticism, which bears some analogy to that of Buddhism.

The Unconscious appears as a combination of the metaphysic of Hegel with that of Schopenhauer.

He differs from Schopenhauer in making salvation by the "negation of the Will-to-live" depend on a collective social effort and not on individualistic asceticism.

The vast myth of the Ring is related in full several times in each of the three main dramas, with ruthless disregard for the otherwise magnificent dramatic effect of the whole; hosts of original dramatic and ethical ideas, with which Wagner's brain was even more fertile than his voluminous prose works would indicate, assert themselves at all points, only to be thwarted by repeated attempts to allegorize the philosophy of Schopenhauer; all efforts to read a consistent scheme, ethical or philosophical, into the result are doomed to failure; but all this matters little, so long as we have Wagner's unfailing later resources in those higher dramatic verities which present to us emotions and actions, human and divine, as things essentially complex and conflicting, inevitable as natural laws, incalculable as natural phenomena.

He directs this spirit of revolt also against the sources of his own inspiration; he turns bitterly against Wagner, whose intimate friend and enthusiastic admirer he had been, and denounces him as the musician of decadent emotionalism; he rejects his "educator" Schopenhauer's pessimism, and transforms his will to live into a "Will to Power."

There is a touch of Byron, Swinburne and even of Schopenhauer in many of his rubais, which clearly proves that the modern pessimist is by no means a novel creature in the realm of philo- sophic thought and poetical imagination.

Soul is, therefore, a practical reality which Paulsen, with Schopenhauer, regards as known by the act of "will."

The doctrine of Schopenhauer and von Hartmann is a monism of cosmic will which submerges the individual no less completely than Hegelianism, though in a different manner.

The new cemetery (opened in 1828) contains the graves of Arthur Schopenhauer and Feuerbach, of Passavant the biographer of Raphael, Ballenberger the artist, Hessemer the architect, SOmmerring, and Johann Friedrich Bohmer the historian.

A memoir of his life by Johanna Schopenhauer, mother of the philosopher, Arthur Schopenhauer, appeared in 1810, and a complete edition of his works in 1829.

It will escape no one (I) how the idea and method of the Wissenschaftslehre prepare the way for the later Hegelian dialectic, and (2) how completely the whole philosophy of Schopenhauer is contained in the later writings of Fichte.

In 1874 he became professor of philosophy, and translated several works of Herbert Spencer and of Schopenhauer into French.

Hence the stress laid on will as the realizing factor, in opposition to thought, a view through which Schelling connects himself with Schopenhauer and Von Hartmann, and on the ground of which he has been recognized by the latter as the reconciler of idealism and realism.

In making the essence of mind activity and construction, in destroying the separation of theoretical and practical reason, in asserting that mind thinks things as means to ends of the will, he prepared the way for Schopenhauer and other voluntarists.

Meanwhile, by the side of panlogism arose the panthelism of Schopenhauer (1788-1860).

In Die Welt als Wille and Vorstellung Schopenhauer accepted Kant's position that the world as phenomenal is idea (Vorstellung); but he added that the world as noumenal is will (Wille).

But, whereas Leibnitz imputed unconscious perception as well as unconscious appetition to monads, Schopenhauer supposed unconscious will to arise without perception, without feeling, without ideas, and to be the cause of ideas only in us.

Finally, Schopenhauer's voluntarism has had a profound effect on psychology inside and outside Germany, and to a less degree produced attempts to deduce from voluntaristic psychology new systems of voluntaristic metaphysics, such as those of Paulsen and Wundt.

In his tract entitled Schelling's positive Philosophie als Einheit von Hegel and Schopenhauer (1869) he further showed that, in his later philosophy, Schelling had already combined reason and will in the Absolute.

The originality of Paulsen consists in trying to supply an epistemological ecplanation of the metaphysics of Fechner, by reconciling him with Kant and Schopenhauer.

Here he appeals to Schopenhauer's doctrine that will of some sort is the fundamental fact of mental life.

Lastly, by " ` will " he does not mean " rational desire," which is its proper meaning, but inapplicable to Nature; nor unconscious irrational will, which is Schopenhauer's forced meaning; nor unconscious intelligent will, which is Hartmann's more correct meaning, though inapplicable to Nature.

Empedocles, Plato and Aristotle; Telesio, Bruno and Campanella; Leibnitz; the idealists, Schopenhauer and Hartmann, Fechner and Paulsen; and the materialist, Haeckel - all have agreed in according some sort of appetition to Nature.

So still more does the pantheism of Schopenhauer.

He agrees with Schopenhauer that will is the fundamental form of the spiritual.

He is therefore a follower of Schopenhauer as corrected by Hartmann.

It is not necessary for him to follow Schopenhauer, Hartmann and Fechner in endowing the material universe with will or any other mental operation, because his phenomenalism already reduces inorganic nature to mere objects of experiencing subjects.

He does not accept the universal voluntarism of Schopenhauer and Hartmann, but believes in individual wills, and a gradation of wills, in the organic world.

On the whole, his voluntarism, though like that of Schopenhauer and Hartmann, is not the same; not Schopenhauer's, because the ideating will of Wundt's philosophy is not a universal irrational will; and not Hartmann's, because, although ideating will, according to Wundt's phenomenalism, is supposed to extend through the world of organisms, the whole inorganic world remains a mere object of unitary experience.

He has been excessively praised by Schopenhauer, whose appreciation of the author induced him to translate the Ordculo manual, and he has been unduly depreciated by Ticknor and others.

Schopenhauer and Joseph Jacobs have respectively translated the Orciculo manual into German and English.

John Tanner (Juan Tenor) is a voluble exponent of Schopenhauer and Nietzsche, who finally falls a victim to the life force in Ann.

His father, Heinrich Floris Schopenhauer, the youngest of a family to which the mother had brought the germs of mental malady, was a man of strong will and originality, and so proud of the independence of his native town that when Danzig in 1793 surrendered to the Prussians he and his whole establishment withdrew to Hamburg.

In the summer of 1787, a year after the marriage, the elder Schopenhauer, whom commercial experiences had made a cosmopolitan in heart, took his wife on a tour to western Europe.

He had only been there for three months when his father, who had shown 1 Johanna Schopenhauer (1766-1838) was in her day an 'author of some reputation.

But he had made up his mind to be not an actor but an onlooker and critic in the battle of life; and when Wieland, whom he met on one of his excursions, suggested doubts as to the wisdom of his choice, Schopenhauer replied, "Life is a ticklish business; I have resolved to spend it in reflecting upon it."

Yet the words Schopenhauer then listened to, often with baffled curiosity, certainly influenced his speculation.

In Berlin Schopenhauer was lonely and unhappy.

In November 1813 Schopenhauer returned to Weimar, and for a few months boarded with his mother.

From that time till her death in 1838 Schopenhauer never saw his mother again.

Still more instructive for Schopenhauer was the imperfect and obscure Latin translation of the Upanishads which in 1801-1802 Anquetil Duperron had published from a Persian version of the Sanskrit original.

But, as the press loitered, Schopenhauer, suspecting treachery, wrote so rudely and haughtily to the publisher that the latter broke off correspondence with his client.

Long before the work had come to the hands of the public Schopenhauer had rushed off to Italy.

His sister accepted a compromise of 70%, but Schopenhauer angrily refused this, and eventually recovered 9400 thalers.

Thus driven back upon himself, Schopenhauer fell into morbid meditations, and the world which he saw, if it was stripped naked of its disguises, lost its proportions in the distorting light.

His correspondent, Francis Haywood, made a counter-proposal which so disgusted Schopenhauer that he addressed his next letter to the publishers of the review.

In 1837 Schopenhauer sent to the committee entrusted with the execution of the proposed monument to Goethe at Frankfort a long and deliberate expression of his views, in general and particular, on the best mode of carrying out the design.

This last reason, while probably most effective with the judges, only stirred up more furiously the fury in Schopenhauer's breast, and his preface is one long fulmination against the ineptitudes and the charlatanry of his bête noire, Hegel.

Dorguth had trumpeted abroad Schopenhauer's name.

But the chief evangelist (so Schopenhauer styled his literary followers as distinct from the apostles who published not) was Frauenstadt, who made his personal acquaintance in 1846.

Yet for this bulky collection of essays, philosophical and others, Schopenhauer received as honorarium only ten free copies of the work.

Amongst them may be reckoned a translation by Mrs Lindner of an article by John Oxenford which appeared in the Westminster Review for April 1853, entitled "Iconoclasm in German Philosophy," being an outline of Schopenhauer's system.

In 1854 Frauenstadt's Letters on the Schopenhauerean Philosophy showed that the new doctrines were become a subject of discussion - a state of things made still more obvious by the university of Leipzig offering a prize for the best exposition and examination of the principles of Schopenhauer's system.

The remark finds ample application in the case of Schopenhauer.

It was thus that Schopenhauer by his own experience saw in the primacy of the will the fundamental fact of his philosophy, and found in the engrossing interests of the selfish 'pros the perennial hindrances of the higher life.

The philosophy of Schopenhauer, like almost every system of the 19th century, can hardly be understood without reference to the ideas of Kant.

It is under the banner of this protest against rationalizing idealism that Schopenhauer advances.

In substantials the theory of Schopenhauer may be compared with a more prosaic statement of Herbert Spencer (modernizing Hume).

It is when the excitation is partial only, when it does not inevitably and immediately appear as action, that we have the appearance of intellect in the gap. The chief and fundamental difference between Schopenhauer and Spencer lies in the refusal of the latter to give this "adjustment" or "automatic action" the name of will.

But he agrees with Schopenhauer in basing consciousness, in all its forms of reason, feeling or will, upon "automatic movement - psychical change," from which consciousness emerges and in which it disappears.

What Schopenhauer professed, therefore, is to have dispelled the claims of reason to priority and to demonstrate the relativity and limitation of science.

It is a mistake to say will means for Schopenhauer only force.

So Schopenhauer, but in a way all his own, finds the truth of things in a will which is indeed unaffected by conscious motives and yet cannot be separated from.

In two ways Schopenhauer has influenced the world.

But Schopenhauer's theory has another side.

But Schopenhauer reminds us that the welfare of society is a temporal and subordinate aim, never to be allowed to dwarf the full realization of our ideal being.

The term has a narrower and more specific use in the system of Schopenhauer, who applies it to his doctrine that the will does not die but manifests itself afresh in new individuals.

Despite Schopenhauer, religion and its relation to morality still seem quite vigorous.

Schopenhauer assigns immortality to the universal will to live; and Feuerbach declares spirit, consciousness eternal, but not any individual subject.

A monument in the Bockenheim Anlage, dated 1837, preserves the memory of Guiollett, the burgomaster, to whom the town is mainly indebted for the beautiful promenades which occupy the site of the old fortifications; and similar monuments have been reared to Senckenberg (1863), Schopenhauer, Klemens Brentano the poet and Samuel Thomas Sommerring (1755-1830), the anatomist and inventor of an electric telegraph.

He also rejected the optimism of Leibnitz and Hegel, and placed the most irrational of wills at the base of the worst possible of worlds (see further Schopenhauer).

He ends by outdoing the paradox of Schopenhauer, concluding that Nature in itself is intelligent will, but unconscious, a sort of immanent unconscious God.

The truth of Nature is force; the truth of will is rational desire; the truth of life is neither the optimism of Leibnitz and Hegel, nor the pessimism of Schopenhauer and Hartmann, but the moderatism of Aristotle.

The three most vital idealisms of this kind at the moment are the panpneumatism of Hartmann, combining Hegel with Schopenhauer; the panteleologism of Lotze, reviving Leibnitz; and the panpsychism of Paulsen, continuing Fechner, but with the addition of an epistemology combining Kant with Schopenhauer.

Though no noumenalist, in many details he is with noumenalists; with Fechner in psychophysics, in psychophysical parallelism, in the independence of the physical and the psychical chains of causality, in reducing physical and psychical to a difference of aspects, in substituting impulse for accident in organic evolution, and in wishing to recognize a gradation of individual spiritual beings; with Schopenhauer and Hartmann in voluntarism; and even with Schelling and Hegel in their endeavour, albeit on an artificial method, to bring experience under notions, and to unite subject and object in one concrete reality.

These lectures Schopenhauer attended - at first, it is allowed, with interest, but afterwards with a spirit of opposition which is said to have degenerated into contempt, and which in after years never permitted him to refer to Fichte without contumely.

The six years at Berlin were a dismal period in the life of Schopenhauer.

This last reason, while probably most effective with the judges, only stirred up more furiously the fury in Schopenhauer's breast, and his preface is one long fulmination against the ineptitudes and the charlatanry of his bête noire, Hegel.