Arthur Schopenhauer - Bibliography

Transcendental Idealism F.S.Frances Rosemary Shaw - manuscript

Our world. Two seeming impossibilities: A genuine philosophical research project apparently prepared to sanction (over many years) the hounding to death of its main philosophical researcher; or a long standing and extremely damaging fraudulent con-job which philosophical (and other) academic officialdom is not prepared to put a stop to by simply being transparent about their lack of involvement? In this paper I present an interpretation of Immanuel Kant’s transcendental deduction of the categories (a dangerous interpretation it turns out), based primarily (...) on the “two-step” argument of the B deduction of the Critique of Pure Reason. I undertake to show that Kant’s distinction between the “pure forms of intuition” and “pure formal intuition” is successful in its attempt to prove that all sensible intuitions presuppose the a priori categories, in a way which is compatible, I claim, with Kant’s statements (in the Aesthetic and elsewhere) that sensible intuition is prior to all concepts; and therefore that the Transcendental Aesthetic presupposes the Transcendental Analytic. Thus my Interpretation is a "conceptualist" reading of the deduction, in holding that perception, as receptivity, presupposes an underlying spontaneity of the pure understanding and categories. The categories are held to be not just compatible with all possible sensible intuitions, but through their "transcendental content" constitutive of the relation of sensible intuitions to objects - and this explains how our thought can represent objects a priori. It is one of the claims of my interpretation that the logical forms of judgment of general logic derive from the pure categories of transcendental logic, rather than vice-versa. I.e. that the logical forms through which we make empirical judgments by combining analytical concepts in inner sense in time, are originally grounded in an atemporal categorial synthesis in pure intuition (i.e. in the form of time but not the dimension of time), referring an outer intuition in general to the transcendental object of intuition (as “something in general” outside sensibility or receptivity), thereby providing the synthetic unity of the manifold which “..all analysis presupposes.” My conceptualist reading of the deduction, I claim, avoids the problems associated with other conceptualist readings, for example inconsistency with the text (“Intuitions are prior to all concepts.” etc.) and blurring of the distinction between receptivity and spontaneity. In my paper I prove that the categories can correctly be held to provide the a priori unity of intuitions, notwithstanding the fact that the latter are “prior to all concepts,” because this unity is not provided by the categories as fully-fledged concepts in the empirical subject, but as the transcendental logical form of these concepts, as a unity in the pure understanding - and the categories therefore require their empirical content or application for their objective reality as concepts. I.e. the categories, as logical functions of judgment for transcendental apperception, in the pure forms of intuition, are prior to all "concepts", correctly speaking, as well as prior to all intuitions, and provide the necessary unity of both. Likewise, at the empirical level my version of conceptualism cannot be accused of blurring the distinction between receptivity and spontaneity, or sensibility and understanding, because although the transcendental content of the categories, as a logical function of judgment in the pure forms of intuition, in transcendental apperception, is in necessary relation to sensibility (in combining the manifold in the pure or formal representation of the transcendental object) their empirical content is not. - At the empirical level the divide between spontaneity (as judgment in the empirical subject) and receptivity (as the effect of transcendental synthesis and the transcendental object on outer and inner sense) remains intact. Conceptualist readings of the deduction also have to avoid infringing Kant’s requirement that the sensible manifold originally be given prior to and independently of all acts of the understanding, or otherwise to qualify the requirement in some way - e.g. by taking a Hegelian direction, such as that taken by John McDowell. On my reading of the deduction the sensible manifold given indeterminately in the pure forms of space and time must be given prior to the categorial synthesis of the manifold in the pure representation of the transcendental object, i.e. in the pure 'concept' of an object in general affecting sensibility. Therefore Kant’s requirement for an undetermined manifold given prior to, and independently of, all acts of the understanding (“..the manifold to be intuited must be given prior to the synthesis of understanding, and independently of it. How this takes place, remains here undetermined” [cf.B145/146]) is not infringed. In a later section of the paper, however, I will argue that the transcendental object (of intuition) does have pure theoretical reason as one of its two interacting immanent aspects, but is distinct from pure theoretical reason in the other of its (the transcendental object of intuition's) two interacting immanent aspects, i.e. pure will, which adds a Schopenhauerian element to my interpretation (which will be argued for in a way which supports Kantian optimism over Schopenhauerian pessimism however, in regard to the freedom of the will). Another perceived inconsistency in the deduction, which my interpretation can explain, is Kant’s description (in the B deduction) of the principle of the necessary synthetic unity of apperception as analytic, while in the A deduction it is described as synthetic. I explain this as a difference in the reference of terms such as “my representations” in the two versions - a transcendental reference in the B version but an empirical and transcendental reference in the A version of the principle. I also show that the first part of the two-step B deduction can correctly be characterised by Kant as analytic and the second, concluding part, synthetic (a point of dispute amongst Kant scholars) because transcendental logic (which refers to both the analytic and synthetic aspects of the principle of apperception) “does not abstract from the pure content of knowledge.” While being a “double aspect” rather than “two world” view of transcendental Idealism (because objects of intuition are comprised of both the empirical and transcendental object, i.e. transcendental referent, of intuition, my view differs significantly from the “double aspect” interpretation of Henry Allison (which distinguishes empirical reality from the “God’s eye” view). The view of transcendental idealism resulting from my reading of the deduction, I claim, allows a full empirical realism, because empirical intuitions, as objects of cognition, are the appearance of both the transcendental subject and the transcendental object (i.e. transcendental referent ) of transcendental synthesis (both as “something in general” outside sensibility or receptivity, or rather outside sensibility as receptivity). I conclude that Kant succeeds (although only with the addition of what I have called my 'Schopenhauerian element') in his attempt to prove that we have a transcendental unity of apperception which both constitutes, and is constituted by, the relation of sensible representations to objects, and that since transcendental apperception is the a priori underlying ground of empirical apperception, the categories (as the logical functions of judgment by which transcendental apperception relates sensible representations to objects) are the a priori underlying ground of all experience, and are therefore valid synthetically a priori for all objects of experience. (shrink)

Arthur Schopenhauer in 19th Century Philosophy

Causation in Metaphysics

Kant: Metaphysics and Epistemology in 17th/18th Century Philosophy

Kant: Transcendental Logic in 17th/18th Century Philosophy

Meta-Ethics, Miscellaneous in Meta-Ethics

Metaphysics of Mind in Philosophy of Mind

Perception in Philosophy of Mind

Philosophy of Consciousness in Philosophy of Mind

Practical Reason in Philosophy of Action

Science, Logic, and Mathematics

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Schopenhauer and Kierkegaard: Philosophy and science.Sergio Prats - unknown - Existentia 6 (1-4):317-319.

Arthur Schopenhauer in 19th Century Philosophy

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Pessimism, Schopenhauer, and Schopenhauerianism in nineteenth century Romania. The case of the poet Mihai Eminescu.Ştefan Bolea & Ştefan-Sebastian Maftei - forthcoming - Studies in East European Thought.

This article discusses the influence that Schopenhauer’s thought had on Mihai Eminescu’s work with reference to the idea of “pessimism.” It also considers Schopenhauer’s influence on Romanian philosophy and literature at the end of the nineteenth century. We shall examine Eminescu’s alleged “Schopenhauerian pessimism,” considering firstly “pessimism” as a part of Eminescu’s “myth.” Secondly, we shall cover the critical reception of Eminescu’s “Schopenhauerian pessimism,” discussing the existing literary and philosophical scholarship. Finding that there are issues for debate regarding Schopenhauer’s alleged (...)

Arthur Schopenhauer in 19th Century Philosophy

Eastern European Philosophy in European Philosophy

Pessimism in Normative Ethics

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Schopenhauer e il criterio patologico della morale. Prospettive di ricerca per un'etica orientata al paziente.Fabio Ciracì - forthcoming - la Società Degli Individui:89-101.

ABSTRACT: Beginning with the analysis of the Mitleid, understood as the metaphysical foundation of Arthur Schopenhauer’s ethics, this contribution aims to investigate the ‘pathological criterion’ as instituting a new direction in contemporary ethics, in order to develop and actualize it in the perspective of a patient-oriented ethics.

Arthur Schopenhauer in 19th Century Philosophy

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La compassione come orientamento affettivo Scheler critico dell'etica di Schopenhauer.Gemmo Iocco - forthcoming - la Società Degli Individui.

Arthur Schopenhauer in 19th Century Philosophy

Max Scheler in Continental Philosophy

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Transcendental Philosophy and Logic Diagrams.Jens Lemanski - forthcoming - Philosophical Investigations:1-27.

Logic diagrams have seen a resurgence in their application in a range of fields, including logic, biology, media science, computer science and philosophy. Consequently, understanding the history and philosophy of these diagrams has become crucial. As many current diagrammatic systems in logic are based on ideas that originated in the 18th and 19th centuries, it is important to consider what motivated the use of logic diagrams in the past and whether these reasons are still valid today. This paper proposes that (...)

Arthur Schopenhauer in 19th Century Philosophy

Epistemology

Kant: Transcendental Idealism in 17th/18th Century Philosophy

Logic and Philosophy of Logic

Transcendental Arguments in Metaphilosophy

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Rodríguez Aramayo, Roberto. Schopenhauer: la lucidez del pesimismo, Alianza editorial, Madrid, 2018.Víctor Manuel López Trujillo - forthcoming - Thémata Revista de Filosofía.

Arthur Schopenhauer in 19th Century Philosophy

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Schopenhauer on the Futility of Suicide.Colin Marshall - forthcoming - Mind.

Schopenhauer repeatedly claims that suicide is both foolish and futile. But while many commentators have expressed sympathy for his charge of foolishness, most regard his charge of futility as indefensible even within his own system. In this paper, I offer a defense of Schopenhauer’s futility charge, based on metaphysical and psychological considerations. On the metaphysical front, Schopenhauer’s view implies that psychological connections extend beyond death. Drawing on Parfit’s discussion of personal identity, I argue that those connections have personal significance, such (...)

Arthur Schopenhauer in 19th Century Philosophy

Death and Dying, Misc in Applied Ethics

Immortality in Metaphysics

Suicide in Applied Ethics

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Review of Thomas Stern (ed.), The New Cambridge Companion to Nietzsche, Cambridge. [REVIEW]Jonathan Mitchell - forthcoming - Notre Dame Philosophical Reviews.

Mor Segev, The Value of the World and of Oneself: Philosophical Optimism and Pessimism from Aristotle to Modernity. New York: Oxford University Press 2022, xii + 272 pp. [REVIEW]Sean T. Murphy - forthcoming - Archiv für Geschichte der Philosophie.

Aristotle in Ancient Greek and Roman Philosophy

Arthur Schopenhauer in 19th Century Philosophy

Friedrich Nietzsche in 19th Century Philosophy

Maimonides in Medieval and Renaissance Philosophy

Pessimism in Normative Ethics

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Self-knowledge and reflection in Schopenhauer’s view of agency.Sean T. Murphy - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.

This paper examines the roles that self-knowledge and reflection play in Schopenhauer’s view of agency. Focusing in particular on the discussion of the acquired character, his cognitive theory of motivation, and the idea of intellectual freedom, I argue that we find two conceptions of rational agency in Schopenhauer. The ‘minimal’ conception sees rational agency primarily as a kind of reflective motivation, whereas the ‘maximal’ or ‘robust’ conception sees rational agency as involving a kind of reflective self-organization. Furthermore, I argue that (...)

Agency in Philosophy of Action

Arthur Schopenhauer in 19th Century Philosophy

Determinism in Philosophy of Action

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Schopenhauer's Correspondence.Eric Payne - forthcoming - Schopenhauer Jahrbuch:81-83.

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A Note On Schopenhauer's Essay "die Vierfache Wurzel".Francis Payne - forthcoming - Schopenhauer Jahrbuch:133-133.

Arthur Schopenhauer in 19th Century Philosophy

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The very possibility of contemplation: The dialectics of intellect and will in Schopenhauer's aesthetics.Alexander Sattar - forthcoming - Southern Journal of Philosophy.

In this article, I explore how Schopenhauer's theory of aesthetic experience—independently of his theory of arts—accommodates the possibility of contemplation. The standard reading of his aesthetics is that contemplation becomes possible because of a certain “surplus” of intellect and facilitating external occasions. I argue, however, that the “essential imperfections” of intellect and Schopenhauer's overall metaphysics are inconsistent with the very idea of will‐less cognition and, hence, of a free intellect. An alternative explanation of contemplation better fits with Schopenhauer's philosophy overall (...)

Aesthetics

Arthur Schopenhauer in 19th Century Philosophy

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Schopenhauer on the inconsistency between optimism and personal immortality.Mor Segev - forthcoming - Southern Journal of Philosophy.

For Schopenhauer, death, understood as the annihilation of an individual's existence, cannot be successfully accommodated by theories endorsing an optimistic assessment of both human life and the world at large. I argue that Schopenhauer also has reasons to think that optimism cannot adopt personal immortality as a solution to that problem, although he does not present them systematically. Thus, he argues, prolonging one's life would necessarily lead at some point to an unbearable state of exhaustion due to one's unchanging character. (...)

Arthur Schopenhauer in 19th Century Philosophy

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Schopenhauer's Soteriology: Beyond Pessimism and Optimism.Timothy Paul Birtles - 2024 - Dissertation, The University of Southampton

This thesis is primarily an attempt at solving some issues in Schopenhauer’s theory of salvation. My aim is to provide ways in which Schopenhauer’s soteriology could work. It is a partially reconstructive project in that I will be bringing to the forefront some of Schopenhauer’s assertions at the expense of others. My aim is to show that we are able to provide a much more cohesive and satisfying reading of Schopenhauer’s philosophical project if we let go of some of the (...) more orthodox assumptions in the Schopenhauer scholarship – chief amoung these being that Schopenhauer is committed to the view that the will constitutes ultimate reality. While this reading is a departure from the vast majority of the traditional readings of Schopenhauer’s philosophy, I believe it has the twin advantages of both aligning Schopenhauer’s thought much closer with the eastern traditions he believes his work is in sympathy with, and ultimately, providing a new platform from which to assess the ‘traditional’ reading of Schopenhauer’s thought as ‘hopelessly pessimistic’. It is my contention that while it remains true that Schopenhauer is very much a pessimist about the world as manifested will, it is the perceived difficulties of his philosophy of salvation that have provided the most significant road block preventing critics from seeing that there are dimensions to Schopenhauer’s thought that cannot so easily be labelled as either pessimistic or optimistic. This thesis is an attempt to shed light on possible new readings of Schopenhauer’s project in light of attempts to resolve issues in his soteriology. I begin with the question – why do we need saving? I attempt to answer this through an analysis of the terms ‘will’, ‘will-to-life’ and ‘affirmation and negation of the will-to-life’. Next, I attempt to argue that the will should not be seen as ultimate reality in Schopenhauer’s system and that this is both closer to the account which Schopenhauer himself was inclining towards later in his writings as well asa necessary sacrifice in order to save Schopenhauer from more problematic inconsistencies. I next attempt to solve inconsistencies in Schopenhauer’s account of personal identity. I argue that there can only be a denial of the will-to-life if there is more to our identity than willing. I will also examine the possibility of a denial of the will-to-life at all. I will be engaging with recent scholarship from Christopher 3 Janaway on the possibility of negating the will-to-life and the implications of this for Schopenhauer’s account of willing. I will then attempt to resolve the on-going debate in the secondary literature concerning Schopenhauer’s ethical pronouncements and his theory of the negation of the will-to-life. I will argue, contrary to Sandra Shapshay and Tristan Ferrell, that it is possible to be one in whom the will has denied itself while remaining one who wills ethically and that this can be the case if we focus our attention on what Schopenhauer may truly mean by a compassionate will to help others. Next, I will be asking why exactly it is good to be one in whom the will has denied itselfand what this means for our understanding of value for the will-less subject. Finally, I will be focusing on Schopenhauer’s pessimism and how a new reading of Schopenhauer’s soteriology means that we can introduce new ways of assessing both the world as well as the place of Schopenhauer’s philosophical system within it. Ultimately, I will conclude that any interpretation of Schopenhauer’s philosophy presents the scholar with a choice and that we are subsequently only able to make new evaluative assessments on Schopenhauer’s philosophy, as well push back against the charge that it is wholly pessimistic, if we choose to accept major revisions to his metaphysics of the will. However, because Schopenhauer himself seemed to be moving towards such revisions, we should not be afraid of doing so either. (shrink)

Arthur Schopenhauer in 19th Century Philosophy

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Reseña de Philipp Höfele & Lore Hühn (Hrsg.), Schopenhauer liest Schelling. Freiheits und Naturphilosophie im Ausgang der klassischen deutschen Philosophie. [REVIEW]Osman Choque - 2024 - Tópicos 46:1-4.

Schopenhauer liest Schelling, en: Tópicos, Revista de filosofía de Santa Fe, 2024, 1-4.

Arthur Schopenhauer in 19th Century Philosophy

Friedrich Schelling in 19th Century Philosophy

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(1 other version)Reseña de Schopenhauer-Lexikon (Hg. Daniel Schubbe u. Jens Lemanski).Osman Choque-Aliaga - 2024 - Voluntas: Revista Internacional de Filosofia 14 (1):e85274.

Arthur Schopenhauer in 19th Century Philosophy

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Reseña de Schopenhauer–Lexikon, Paderborn: Brill, Fink, 2021. [REVIEW]Osman Choque-Aliaga - 2024 - Voluntas: Revista Internacional de Filosofia 14 (1):1-8.

Reseña de Schopenhauer–Lexikon (Hg. Daniel Schubbe u . Jens Lemanski), Paderborn: Brill, Fink, 2021, en Voluntas, 14, 2023, 1-8.

Arthur Schopenhauer in 19th Century Philosophy

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Reseña de „Birnbacher, D. y Koßler, M. (eds.). (2022). Das Hauptwerk 200 Jahre Arthur Schopenhauers Die Welt als Wille und Vorstellung. Königshausen & Neumann“. [REVIEW]Osman Choque-Aliaga - 2024 - Tópicos: Revista de Filosofía 69 (1):497–506..

Reseña de „Birnbacher, D. y Koßler, M. (eds.). (2022). Das Hauptwerk 200 Jahre Arthur Schopenhauers Die Welt als Wille und Vorstellung. Königshausen & Neumann“ in: Tópicos, 69, (2024), 497–506.

Arthur Schopenhauer in 19th Century Philosophy

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Philipp Höfele & Lore Hühn (Hrsg.), Schopenhauer liest Schelling. Freiheits- und Naturphilosophie im Ausgang der klassischen deutschen Philosophie.Osman Daniel Choque-Aliaga - 2024 - Tópicos 46:e0067.

Arthur Schopenhauer in 19th Century Philosophy

Friedrich Schelling in 19th Century Philosophy

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Hobbesian pessimism or Schopenhauerian mechanism: the construction of the individual in Thomas Hobbes and Arthur Schopenhauer.Patricia Costa da Silva Baehr - 2024 - Griot 24 (1):62-70.

It is rare that we have Arthur Schopenhauer and Thomas Hobbes in the same publication, and when this occurs, it is usually aimed at exploring their dissenting political views. However, this study is based on the belief that both philosophers have significant similarities in their theories about the creation of the individual as a human being. Schopenhauer and Hobbes have, in their constructions, the pessimistic view of human nature and, furthermore, there are prominent similarities in the construction of the human (...)

Arthur Schopenhauer in 19th Century Philosophy

Thomas Hobbes in 17th/18th Century Philosophy

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Christina Kast (Hrsg.). Pessimistischer Liberalismus. Arthur Schopenhauers Staat. [REVIEW]Michał Dobrzański - 2024 - Archiv für Rechts- und Sozialphilosophie 110 (2024/1):138-143.

Arthur Schopenhauer in 19th Century Philosophy

Value Theory

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The Worlds of Wang Guowei: A Philosophical Case Study of Coloniality.Michael Dufresne - 2024 - Dissertation, University of Hawaii at Manoa

The Qing dynasty scholar Wang Guowei 王國維 (1877–1927) has received little recognition in the English-speaking world, and even less in the philosophical community. Raised to be a Ruist (or Confucian) scholar official, he gave up this path to pursue the study of the “new learning” (xīnxué 新學) from the West and became enamored with German aesthetic philosophy, especially the works of Kant, Schiller, Schopenhauer and Nietzsche. However, by the start of the modern Republic period in China, Wang had denounced all (...) his previous research interests and dedicated himself to “old learning” (jiùxué 舊學), fearing for the future of China’s traditions and cultures. Taking Wang Guowei as a case study, my dissertation functions as an exercise in decolonial philosophy, highlighting the impacts of coloniality on his thinking while attempting to revitalize his theories from the perspective of decoloniality. -/- The Introduction sets up this case study by clarifying the points laid out in the title: Who is Wang Guowei, what is coloniality, and why is this case study “philosophical?” To begin, it details the specifics of Wang’s life and explaining his approach to comparative thinking, which became a target of criticism for later Chinese thinkers, including Qian Zhongshu. Next, it offers an overview of the concept of coloniality, referring to thinkers such as Aníbal Quijano, Maria Lugones, Walter Mignolo and Nelson Maldonado-Torres. From this point, this chapter moves into the literature on colonialism in China, emphasizing Anne Reinhart’s understanding of China’s situation as one of “semi-colonialism.” To end, it briefly outlines the earliest and latest periods of Wang’s life, in order to bookend my own discussion, which focuses on the period after he became invested in new learning and before he abandoned it for old learning. -/- Part I centers on Wang’s philosophical essays, all of which were published in the journal Education World between 1903 and 1908. Chapter 1 focuses on Wang’s earliest writings on “philosophy” (zhéxué 哲學), wherein he aims to properly introduce this imported discipline to his peers and make them aware of its value. Chapter 2 concentrates on the earliest of Wang’s major philosophical influences: Kant and Schopenhauer. Although Wang was attracted to Kant’s demarcation of the limits of reason, he could not accept his reimagining of the demands of reason as regulative principles. And while he sympathized with Schopenhauer’s criticisms of Kantian philosophy, he eventually came to regard metaphysical pessimism and the will to life as flawed theories. Chapter 3 deals with the two thinkers who shaped Wang’s views the most in his later philosophical essays: Nietzsche and Schiller. After rejecting Schopenhauer’s metaphysics, Wang came under the influence of Nietzsche and adopted a psychophysiological worldview. However, even though he accepted Nietzsche’s conception of the will to power, he could not accept Nietzsche’s view of overcoming. For Wang, consolation is all we can hope for in this life, and the best means to attain it is through the creation and appreciation of art, which prompts him to look to Schiller and his doctrine of aesthetic education. -/- Part II revolves around Wang’s mature aesthetic writings, specifically his Remarks on Lyrics in the Human World (1908–1909), a work in the “remarks on lyrics” (cíhuà 詞話) genre of literary criticism, which he published just before the Qing dynasty fell in 1911. Under the influence of decoloniality, Chapter 4 examines this work through the lens of praxis, highlighting the specifics of the traditional “remarks on lyrics” genre. After discussing the unique praxical features of this work, Chapter 5 analyzes it through the lens of theory, discussing its most significant ideas, such as its reimagining of the beautiful and the sublime, and the concept of “poetic worlds” (jìngjiè 境界). -/- The Conclusion examines everything discussed in Chapters 1 through 5 from the perspective of coloniality. It begins by determining how, and to what extent, colonial modernity impacted Wang’s thinking, in terms of both theory and praxis. It then provides some ways in which Wang’s theories and practices can contribute to the development of intellectual “worlds otherwise.” Beyond this, it aims to demonstrate how investigating the scholarly endeavors of non-Western thinkers caught in confluence of tradition and modernity can give us glimpses of alternatives to our modern intellectual and ontological modalities, thereby furthering the movement of decoloniality. (shrink)

Arthur Schopenhauer in 19th Century Philosophy

Colonialism and Postcolonialism in Social and Political Philosophy

Contemporary Chinese Philosophy in Asian Philosophy

Friedrich Nietzsche in 19th Century Philosophy

History of Aesthetics in Aesthetics

Immanuel Kant in 17th/18th Century Philosophy

Poetry in Aesthetics

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Another Idealism: Berkeley, Kant and Schopenhauer. Kerkmann, J. (2024). Unendliches Bewusstsein. Berkeleys Idealismus und dessen kritische Weiterentwicklung bei Kant und Schopenhauer. Berlin & Boston: de Gruyter. [REVIEW]Ivan Ivashchenko - 2024 - Sententiae 43 (1):176-180.

Review of Kerkmann, J. (2024). Unendliches Bewusstsein. Berkeleys Idealismus und dessen kritische Weiterentwicklung bei Kant und Schopenhauer. Berlin & Boston: de Gruyter.

Arthur Schopenhauer in 19th Century Philosophy

George Berkeley in 17th/18th Century Philosophy

Immanuel Kant in 17th/18th Century Philosophy

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A respeito da crítica de Schopenhauer à doutrina do direito de Kant.Antonio Alves P. Junior - 2024 - Aufklärung 10 (3):109-122.

No presente artigo tenho o intento de demonstrar o motivo de Schopenhauer ser um crítico ferrenho da doutrina do direito de Kant, e para tal empreendimento, além das investigações na Metafísica dos costumes, obra capital onde se encontram os conteúdos sobre a doutrina do direito de Kant, restrinjo minhas explicações em relação aos textos de Schopenhauer, principalmente em Sobre o fundamento da moral (para nesse caso, expor a crítica da ética na forma legislativa-imperativa), ao § 62 do primeiro tomo de (...)

Arthur Schopenhauer in 19th Century Philosophy

Immanuel Kant in 17th/18th Century Philosophy

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Schopenhauer's Buddhism: a historical-philosophical inquiry.Laura Langone - 2024 - Lanham: Lexington Books.

In a letter from May 10, 1852 Adam von Doss, Schopenhauer declared himself a Buddhist. This book is the first study to do justice to Schopenhauer's passion for Buddhism, reconstructing the notions of Buddhism he acquired through his Buddhist readings as well as their influence on his thought.

Arthur Schopenhauer in 19th Century Philosophy

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The Buddhism of Wagner and Nietzsche and their indebtedness to Schopenhauer.Laura Langone - 2024 - History of European Ideas 50 (3):428-443.

That Schopenhauer’s view of Buddhism influenced Wagner’s and Nietzsche’s Buddhism seems a commonplace among scholars. However, there seem to be no studies which actually demonstrated this, showing how Schopenhauer was their main source of Buddhism compared to the other Buddhist texts they read. In this article, I aim to fill this gap, analysing Wagner’s and Nietzsche’s Buddhism in the light of the sources of Buddhism they read. This will allow me to demonstrate how Schopenhauer was the main source of Buddhism (...)

Arthur Schopenhauer in 19th Century Philosophy

Friedrich Nietzsche in 19th Century Philosophy

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Nietzsche contra Schopenhauer on Art and Truth.Jeremy Page - 2024 - The Monist 107 (4):378-392.

Abstract below. The published version of this article is available open access at The Monist's website. Part of Plato’s complaint about the cognitive status of art cites the pollution of aesthetic cognition by the affective side of our natures. Schopenhauer, by contrast, takes aesthetic cognition to transcend (some of) the limitations of everyday cognition precisely because in it agents become the “pure, will-less subject of cognition” (WWR I 219). On the orthodox reading of his later philosophy, Nietzsche scorns Plato and (...)

Aesthetic Understanding in Aesthetics

Arthur Schopenhauer in 19th Century Philosophy

Friedrich Nietzsche in 19th Century Philosophy

History of Aesthetics in Aesthetics

Plato in Ancient Greek and Roman Philosophy

The Value of Art in Aesthetics

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Schopenhauer como educador.Enock da Silva Peixoto - 2024 - Filosofia E Educação 14 (3):162-189.

Schopenhauer como educador é a terceira, das quatro Considerações Intempestivas e, nesta obra, o então mestre de Nietzsche figura como modelo de educador. Schopenhauer é visto por Nietzsche, neste momento, como um exemplo de gênio, pois figurou na sociedade como exceção, não como regra. A universidade da época e a estrutura estatal são reprovadas por Nietzsche, e, para as confrontar, ele as utiliza como chave de leitura crítica o pensamento do autor conterrâneo. Estudaremos, perpassando as análises que Nietzsche de que (...)

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Nietzsche leitor de Schopenhauer.Flamarion Caldeira Ramos - 2024 - Cadernos Nietzsche 45 (1):e184476.

This paper aims to offer an image of Nietzsche as a reader of Schopenhauer, putting aside some fundamental issues, such as the influence of Wagner and the critique of his former master in his late philosophy. Trying to isolate these aspects, I will take Nietzsche as one of the most important reader of Schopenhauer. His deep veneration does not exclude relentless criticism and his relentless criticism does not exclude his deep veneration of Schopenhauer.

Arthur Schopenhauer in 19th Century Philosophy

Friedrich Nietzsche in 19th Century Philosophy

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A Convex Mirror: Schopenhauer's Philosophy and the Sciences.Marco Segala - 2024 - New York, US: OUP Usa.

Schopenhauer is acknowledged as “the philosopher of pessimism” and author of a system that teaches how art and morality can help humans navigate life in “the worst of all possible worlds.” This dominant image has cut off an important branch of Schopenhauer’s tree of philosophy—metaphysics of nature and its constant dialogue with the sciences of the time. Beginning with a reappraisal of Schopenhauer’s system as a whole—which he defined as a “single thought”—this book interprets his metaphysics as a knowledge that (...)

Arthur Schopenhauer in 19th Century Philosophy

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Tempo, espaço e causalidade na primeira e segunda fases do pensamento de Nietzsche a partir de um estudo comparativo com a epistemologia de Schopenhauer.Márcio Luiz Silva & Ricardo de Oliveira Toledo - 2024 - Aufklärung 11 (1):99-118.

This article has two tasks: to investigate the notions of space, time and causality in Schopenhauer’s theory of knowledge and, subsequently, to carry out a comparative study of the results obtained with the epistemological considerations between the first and second phase of Nietzsche’s thought. It is understood that conclusions concerning the world as representation had an echo in the first digressions of the author of The Birth of Tragedy on the conceptions of space, time and causality. However, the departures begin (...)

Arthur Schopenhauer in 19th Century Philosophy

Friedrich Nietzsche in 19th Century Philosophy

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Morte, Ideia e Indestrutibilidade Do Nosso Ser Em Schopenhauer.Camila Gomes Weber & José Fernandes Weber - 2024 - Kínesis - Revista de Estudos Dos Pós-Graduandos Em Filosofia 15 (39):89-109.

O objetivo do artigo é explorar as conexões entre o problema da morte, o conceito de ideia e a tese da indestrutibilidade do nosso ser com a morte, em Schopenhauer. Como ponto de partida, é apresentada a crítica de Schopenhauer à compreensão empírica da morte como passagem ao não-ser. Passa-se, então às considerações do filósofo sobre a indestrutibilidade do nosso ser com a morte, por meio do destaque às suas considerações sobre o caráter de coisa, vinculado à sua intepretação das (...)

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Una aproximación a la intuición estética en Schopenhauer y Bergson.Clara Zimmermann - 2024 - Daimon: Revista Internacional de Filosofía 91:185-199.

En este artículo buscamos mostrar que, tanto en la filosofía de Schopenhauer como también en la de Bergson, la experiencia estética se constituye como el paradigma del conocimiento intuitivo. A diferencia de lo que establece la teoría kantiana, para Schopenhauer y Bergson la intuición no sólo es la única forma de conocimiento inmediato, sino que no necesita de conceptos para aprehender aquello dado en la sensibilidad. Asimismo, puesto que actualmente no encontramos demasiada literatura sobre la influencia de Schopenhauer en la (...)

Arthur Schopenhauer in 19th Century Philosophy

Henri Bergson in 20th Century Philosophy

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Individual Liberation in Modern Philosophy: Reflections on Santayana’s Affiliation to the Tradition Inaugurated by Spinoza and Followed by Schopenhauer and Nietzsche.Lydia Amir - 2023 - Ruch Filozoficzny 79 (1):43-78.

This article evaluates the significance of the personal liberation that Santayana offers in relation to previous proposals in Western modern philosophy. These include the ideas of liberation present in the philosophies of Spinoza, Schopenhauer, and Nietzsche. I argue that Santayana endorses Spinoza’s project, as Schopenhauer and Nietzsche did, of a philosophic redemption as an alternative to an established religion. Yet, he also follows Schopenhauer in rectifying Spinoza’s attempt of recapturing the philosophic truth of Christianity, a project undertaken in Medieval times (...)

Arthur Schopenhauer in 19th Century Philosophy

Baruch Spinoza in 17th/18th Century Philosophy

Friedrich Nietzsche in 19th Century Philosophy

George Santayana in 20th Century Philosophy

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Schopenhauer on stoicism as a way of life and on the wisdom of life.Keith AnsellPearson - 2023 - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian mind. New York, NY: Routledge.

Arthur Schopenhauer in 19th Century Philosophy

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The Schopenhauerian mind.David Bather Woods & Timothy Stoll (eds.) - 2023 - New York, NY: Routledge.

Arthur Schopenhauer (1788-1860) is now recognised as a figure of canonical importance to the history of philosophy. Schopenhauer founded his system on a highly original interpretation of Kant's philosophy, developing an entirely novel and controversial worldview guided centrally by his striking conception of the human will and of art and beauty. His influence extends to figures as diverse as Fredrich Nietzsche, Ludwig Wittgenstein and Iris Murdoch within philosophy, and Richard Wagner, Thomas Hardy, Sigmund Freud, Thomas Mann, Samuel Beckett and Jorge (...)

Arthur Schopenhauer in 19th Century Philosophy

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Arthur Schopenhauer, Cours exhaustif sur la philosophie – Première partie.Ugo Batini - 2023 - Les Cahiers Philosophiques de Strasbourg 54:249-250.

En 1819, Arthur Schopenhauer fait paraître son grand ouvrage, Le Monde comme volonté et représentation, et s’attend à rencontrer un vif succès. Très vite, ses espoirs se dissipent devant l’indifférence qui entoure la réception de ce qui reste néanmoins à ses yeux un chef-d’œuvre. Il n’hésite pas d’ailleurs à voir derrière ce silence pesant le signe d’une cabale menée par les plus médiocres philosophes, c’est-à-dire ceux qui ne vivent pas, comme lui, pour la philosophie mais de la philosophie....

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Wagner and Schopenhauer.Mark Berry - 2023 - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian mind. New York, NY: Routledge.

Arthur Schopenhauer in 19th Century Philosophy

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Thomas Mann on Schopenhauer : a philosopher of the future?Paul Bishop - 2023 - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian mind. New York, NY: Routledge.

Arthur Schopenhauer in 19th Century Philosophy

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When my heart says so..." hope as delusion in Schopenhauer's philosophy.Marie-Michèle Blondin - 2023 - In Katerina Mihaylova & Anna Ezekiel (eds.), Hope and the Kantian Legacy: New Contributions to the History of Optimism. London, Vereinigtes Königreich: Bloomsbury Academic.

Arthur Schopenhauer in 19th Century Philosophy

Delusions in Philosophy of Cognitive Science

Hope in Normative Ethics

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Praecepta, decreta and happiness in Schopenhauer and Seneca: a short comparative study.George Felipe Bernardes Barbosa Borges - 2023 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 33:03328-03328.

There is an important part in Schopenhauer's bibliography dedicated to reflections on a good life. Between 1826 and 1829, the German philosopher started to think about a eudemonology, an unfinished project, which relied on the rescue of the thought of ancient philosophers. In his discussions there is a great appreciation for Stoic thinking in order to produce a life as little unhappy as possible. Therefore, it seems relevant to revisit Schopenhauer's ideas and compare them with Seneca, who focused on the (...)

Arthur Schopenhauer in 19th Century Philosophy

Happiness in Normative Ethics

Stoics in Ancient Greek and Roman Philosophy

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Schopenhauer in Latin America : Borges, and Funes, and the poetry of thought.Elizabeth Millán Brusslan - 2023 - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian mind. New York, NY: Routledge.

Arthur Schopenhauer in 19th Century Philosophy

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Resposta de Schopenhauer a Jacobi.Maria Lúcia Cacciola - 2023 - Cadernos de Filosofia Alemã 28 (2):23-31.

O texto analisa como o problema da coisa em si em Kant, enquanto fundamento real ou não do fenômeno, foi reelaborado pelos filósofos pós-kantianos e como estes buscaram solucionar o possível dualismo da filosofia crítica. A investigação se concentra sobretudo na resposta de Schopenhauer ao problema, evidenciado pela primeira vez pelo filósofo Friedrich Heinrich Jacobi, um dos grandes críticos da filosofia transcendental e do idealismo.

Arthur Schopenhauer in 19th Century Philosophy

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In Agon with Goethe : Parerga and Paralipomena 2.Adrian Del Caro - 2023 - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian mind. New York, NY: Routledge.

Arthur Schopenhauer in 19th Century Philosophy

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(4 other versions)Reseña de Robert Zimmer, Schopenhauer und die Folgen. Stuttgart: J. B. Metzler, 2018. [REVIEW]Osman Choque - 2023 - Revista de Filosofía de Costa Rica 164 (164):211-217.

Arthur Schopenhauer in 19th Century Philosophy

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Rezension zu Christina Kast (Hrsg.): Pessimistischer Liberalismus. Arthur Schopenhauers Staat, Baden-Baden: Nomos 2021, 277 S. [REVIEW]Osman Choque-Aliaga - 2023 - Schopenhauer-Jahrbuch. Frankfurt A. M 103:153-158.

Arthur Schopenhauer in 19th Century Philosophy

Epistemology

Metaphilosophy

Metaphysics

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Time, death, and boredom in Schopenhauer : existential themes in his theory of (self-)consciousness.João Constâncio - 2023 - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian mind. New York, NY: Routledge.

Arthur Schopenhauer in 19th Century Philosophy

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Jung, Schopenhauer y el problema del mal.Alejandra Garralaga de Foronda - 2023 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 56 (2):363-382.

Mucho se ha escrito sobre la influencia de las sabidurías orientales en la filosofía de Arthur Schopenhauer, y muy poco sobre la impronta de éste en uno de los pensadores peor reconocidos en el ámbito de la filosofía académica como es Carl Gustav Jung. El presente artículo trata de dar con algunos puntos de encuentro en la obra de los dos autores, estrechando paralelismos y matizando distancias entre la «voluntad» schopenhaueriana y el «inconsciente» de Jung, a la par que ahonda (...)

Arthur Schopenhauer in 19th Century Philosophy

Continental Philosophy

History of Western Philosophy, Misc

Metaphysics

Philosophy of Religion

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