Arthur Schopenhauer

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Western Philosophy 19th century philosophy
Arthur Schopenhauer
Name	Arthur Schopenhauer
Birth	February 22, 1788 (Danzig)
Death	September 21, 1860 (aged 72) (Frankfurt-am-Main)
School/tradition	Kantianism, idealism
Main interests	Metaphysics, aesthetics, phenomenology, morality, psychology
Notable ideas	Will, Fourfold root of reason, pessimism
Influenced by	Plato, Kant, Upanishads, Goethe
Influenced	Samuel Beckett, Henri Bergson, Jorge Luis Borges, Luitzen Egbertus Jan Brouwer, Albert Einstein, Mihai Eminescu, Freud,Knut Hamsun, Eduard von Hartmann, Hesse, Horkheimer, Jung, Suzanne Langer, Mann, Nietzsche, Popper, Gilbert Ryle, Tolstoy, Hans Vaihinger, Vivekananda, Maupassant, Proust, Wagner, Wittgenstein, Houellebecq, Schrödinger, Weininger, George Santayana
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Arthur Schopenhauer (February 22, 1788 – September 21, 1860) was a German philosopher best known for his work The World as Will and Representation. Schopenhauer responded to and expanded upon Immanuel Kant's philosophy concerning the way in which we experience the world. His critique of Kant, his creative solutions to the problems of human experience, and his explication of the limits of human knowledge are among his most important achievements. His metaphysical theory is the foundation of his influential writings on psychology, aesthetics, ethics, and politics which influenced Friedrich Nietzsche, Wagner, Ludwig Wittgenstein, Sigmund Freud and others^[1].

Contents 1 Life 2 Thought 2.1 Philosophy 2.1.1 Will and desire 2.1.2 Metaphysics 2.1.3 Aesthetics 2.1.4 Ethics 2.2 Psychology 2.3 Political and social thought 2.3.1 Politics 2.3.2 Views on women 2.3.3 Heredity and eugenics 2.3.4 Views on homosexuality 3 Influences 3.1 Kant 4 Influence 5 Schopenhauer vs. Hegel 6 Indology 7 Animal rights 8 Schopenhauer and Buddhism 9 Selected bibliography 9.1 Online 10 See also 11 Notes 12 References 13 Secondary literature 13.1 Books 13.2 Articles 14 External links

[edit] Life

Arthur Schopenhauer was born in 1788 in the city of Danzig (Gdańsk) as the son of Heinrich Floris Schopenhauer and Johanna Schopenhauer,^[2] who were both descendants of wealthy German middle class mercantile families in the city located on the Baltic Sea. In 1793, when Danzig was annexed from Poland by Prussia, Schopenhauer's family moved to another mercantile harbour city, Hamburg, where in 1805, Schopenhauer's father died. (Some speculate he committed suicide.^[3]) Johanna, who was an author, moved to Weimar, then the centre of German literature. Because of a promise to pursue a business career, Schopenhauer remained in Hamburg. His disgust with this career, however, drove him away to join his mother in Weimar after only a year. He never got along with his mother; when the writer Goethe, who was a friend of Johanna Schopenhauer, told her that he thought her son was destined for great things, Johanna objected: she had never heard there could be two geniuses in a single family.^{[citation needed]}

Schopenhauer became a student at the University of Göttingen in 1809. There he studied metaphysics and psychology under Gottlob Ernst Schulze, who advised him to concentrate on Plato and Kant. In Berlin, from 1811 to 1812, he had attended lectures by the prominent post-Kantian philosopher J. G. Fichte and the theologian Schleiermacher. Schopenhauer objected to Schleiermacher's assertion that the purpose of philosophy is to gain knowledge of God^[4]. He also reacted against Fichte's extreme idealism. Fichte claimed that the observing subject or Ego causes observed objects, whereas Schopenhauer contended that subject and object always exist together in a necessary correlation^[5]. After submitting as his doctoral dissertation On the Fourfold Root of the Principle of Sufficient Reason, he was awarded a PhD from the University of Jena in absentia.

In 1814 Schopenhauer began his seminal work The World as Will and Representation (Die Welt als Wille und Vorstellung.) He would finish it in 1818 with publication in the following year of 1819 (in Dresden his illegitimate child was born and died the same year [2][3].) In 1820, Schopenhauer became a lecturer at the University of Berlin; it was there that his opposition to G. W. F. Hegel began. Schopenhauer scheduled his own lectures to coincide with Hegel's, in an attempt to demolish student support of Hegel's philosophy. However, only five students turned up to Schopenhauer's lectures, and he dropped out of academia. He never taught at a university again. A late essay On University Philosophy expressed his resentment towards university philosophy.

In 1831, a cholera epidemic broke out in Berlin and both Hegel and Schopenhauer fled; but Hegel returned prematurely, caught the infection, and died a few days later. Schopenhauer moved south, and settled permanently in Frankfurt in 1833. There he remained for the next twenty-seven years, living alone except for a succession of pet poodles named Atma and Butz.

While in Berlin, Schopenhauer was named as a defendant in an action at law initiated by a woman named Caroline Marquet.^[6] She asked for damages, alleging that Schopenhauer had pushed her. Knowing that he was a man of some means and that he disliked noise, she deliberately annoyed him by raising her voice while standing right outside his door. Marquet alleged that the philosopher had assaulted and battered her after she refused to leave his doorway. Her companion testified that she saw Marquet prostrate outside of his apartment. Because Marquet won the lawsuit, he made payments to her for the next twenty years.^[7] When she died, he wrote on a copy of her death certificate, "Obit anus, abit onus" (The old woman dies, the burden is lifted).

Schopenhauer had a robust constitution, but in 1860 his health began to deteriorate. He died, sitting in his armchair, of heart failure on September 21 of that year at the age of 72.

[edit] Thought

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[edit] Philosophy

Schopenhauer called himself a Kantian, but hurled invective at several other contemporary German philosophers who had been influenced by Kant. These included Hegel, Fichte, and Schelling. He formulated a pessimistic philosophy that gained importance and support after the failure of the German and Austrian revolutions of 1848.

Schopenhauer's starting point was Kant's division of the universe into the phenomenal and the noumenal. Schopenhauer extended Kant's ideas to, in his opinion, gain greater understanding of the noumenal. For instance, he suggested that noumenal reality was singular because multiplicity was part of phenomenal experience. Some commentators suggest that Schopenhauer claimed that the noumenon was the same as that in us which we call Will. Other commentators, like Bryan Magee, suggest that he considered will to be the most immediate manifestation of the noumenon that we can experience.^{[citation needed]}

[edit] Will and desire

A key aspect of Schopenhauer's thought is the investigation of what makes man less than reasonable. This force he calls "Wille zum Leben" or Will (lit. will-to-life), by which he means the forces driving man, to remain alive and to reproduce, a drive intertwined with desire. This Will is the inner content and the driving force of the world. For Schopenhauer, Will had ontological primacy over the intellect; in other words, desire is understood to be prior to thought, and, in a parallel sense, Will is said to be prior to being. Schopenhauer felt this was similar to notions of purushartha or goals of life in Vedanta Hinduism.

In attempting to solve or alleviate the fundamental problems of life, Schopenhauer was a rare philosopher who considered philosophy and logic less important (or less effective) than art, certain charitable practices ("loving kindness", in his terms), and certain forms of religious discipline. Schopenhauer concluded that discursive thought (such as philosophy and logic) could neither touch nor transcend the nature of desire — i.e., Will. In The World as Will and Representation, Schopenhauer proposed that humans living in the realm of objects are living in the realm of desire, and thus are eternally tormented by that desire. The role of desire in Schopenhauer is similar to the role of Kāma, sensual gratification, which is treated as one of the goals of life relating to the second stage of life in the Hindu tradition.

[edit] Metaphysics

For Schopenhauer, the aesthetic viewpoint is more objective than the scientific viewpoint precisely because it separates the intellect from the will in the form of art. The ability to view nature aesthetically is a telltale sign of a genius. An important metaphysical distinction that Schopenhauer makes involves the notion of the will versus art. In a sense, Schopenhauer claimed that the body is an extension of the will, while art is a spontaneous act which cannot be linked to either the body or the intellect. The intellect allows man to suffer because it brings the suffering or pain of the world into a more vivid consciousness. Logically speaking then, the more intellectually-inclined person suffers most.

Aesthetic contemplation for Schopenhauer translates into an immediate objectification of the will. He employs a Platonic allegory to demonstrate that all existence is ultimately futile since it can be fundamentally characterized by a want of satisfaction that can never be attained. This want is otherwise known as happiness. Schopenhauer's metaphysics is said by many to be essentially marked by an all-encompassing pessimism. This pessimism serves as a stark contrast to Schopenhauer's Romantic contemporaries in 19th century Germany. His contemporaries, who include Hegel and Schelling, tended to employ a wide-ranging optimism concerning the seemingly progressive history of mankind.

Other notable ideas pertaining to Schopenhauer's metaphysics entail the notion of how art is conceived. Schopenhauer argued that art was a spontaneous, pre-determined idea which the artist has in mind before even attempting to create. Art, therefore, placed man above science and ultimately nature since it effectively goes beyond the realm of sufficient reason. Science, for Schopenhauer, shall be relegated to the boundaries of reason and, thus, the genius is precluded from entering its territory. Moreover, philosophy is not necessarily a pursuit of wisdom but, rather, it can be viewed as a means for interpreting the personal experiences of one's own life. Schopenhauer maintained that desire produces suffering and, thus, one ought to be wary of the torturous effects of hedonism.

[edit] Aesthetics

Main article: Schopenhauer's aesthetics

This wild and powerful drive to reproduce, however, caused suffering or pain in the world. For Schopenhauer, one way to escape the suffering inherent in a world of Will was through art.

Through art, Schopenhauer thought, the thinking subject could be jarred out of their limited, individual perspective to feel a sense of the universal directly—the "universal" in question, of course, was the will. The contest of personal desire with a world that was, by nature, inimical to its satisfaction is inevitably tragical; therefore, the highest place in art was given to tragedy. Music was also given a special status in Schopenhauer's aesthetics as it did not rely upon the medium of representation to communicate a sense of the universal.

Schopenhauer believed the function of art to be a meditation on the unity of human nature, and an attempt to either demonstrate or directly communicate to the audience a certain existential angst for which most forms of entertainment—including bad art—only provided a distraction. A wide range of authors (from Thomas Hardy to Woody Allen) and artists have been influenced by this system of aesthetics, and in the 20th century this area of Schopenhauer's work garnered more attention and praise than any other.

According to Daniel Albright (2004: p39, n34), "Schopenhauer thought that music was the only art that did not merely copy ideas, but actually embodied the will itself."

[edit] Ethics

Schopenhauer's moral theory proposed that of three primary moral incentives, compassion (Mitleid) was the genuine motivator to moral expression. He ruled the other two, malice and egoism, corrupt as moral incentives. The identification of compassion as the true moral incentive was a central aspect of Schopenhauer's mission.

[edit] Psychology

Schopenhauer was perhaps even more influential in his treatment of man's psychology than he was in the realm of philosophy.

Philosophers have not traditionally been impressed by the tribulations of love, but Schopenhauer addressed it and related concepts forthrightly:

"We should be surprised that a matter that generally plays such an important part in the life of man [love] has hitherto been almost entirely disregarded by philosophers, and lies before us as raw and untreated material."

He gave a name to a force within man which he felt had invariably precedence over reason: the Will to Live (Wille zum Leben), defined as an inherent drive within human beings, and indeed all creatures, to stay alive and to reproduce.

Schopenhauer refused to conceive of love as either trifling or accidental, but rather understood it to be an immensely powerful force lying unseen within man's psyche and dramatically shaping the world:

"The ultimate aim of all love affairs ... is more important than all other aims in man's life; and therefore it is quite worthy of the profound seriousness with which everyone pursues it."

"What is decided by it is nothing less than the composition of the next generation ..."

These ideas foreshadowed and laid the groundwork for Darwin's theory of evolution and Freud's concepts of the libido and the unconscious mind.^[8]

[edit] Political and social thought

[edit] Politics

Schopenhauer's politics were, for the most part, a much diminished echo of his system of ethics (the latter being expressed in Die beiden Grundprobleme der Ethik, available in English as two separate books, On the Basis of Morality and On the Freedom of the Will; ethics also occupies about one quarter of his central work, The World as Will and Representation). In occasional political comments in his Parerga and Paralipomena and Manuscript Remains, Schopenhauer described himself as a proponent of limited government. What was essential, he thought, was that the state should "leave each man free to work out his own salvation", and so long as government was thus limited, he would "prefer to be ruled by a lion than one of [his] fellow rats"—i.e., a monarch. Schopenhauer did, however, share the view of Thomas Hobbes on the necessity of the state, and of state violence, to check the destructive tendencies innate to our species. Schopenhauer, by his own admission, did not give much thought to politics, and several times he writes proudly of how little attention he had paid "to political affairs of [his] day". In a life that spanned several revolutions in French and German government, and a few continent-shaking wars, he did indeed maintain his aloof position of "minding not the times but the eternities". He wrote many disparaging remarks about Germany and the Germans. A typical example is "For a German it is even good to have somewhat lengthy words in his mouth, for he thinks slowly, and they give him time to reflect." (The World as Will and Representation, Vol. 2, Ch. 12)

Schopenhauer possessed a distinctly hierarchical conception of the human races, attributing civilizational primacy to the northern "white races" due to their sensitivity and creativity:

"The highest civilization and culture, apart from the ancient Hindus and Egyptians, are found exclusively among the white races; and even with many dark peoples, the ruling caste or race is fairer in colour than the rest and has, therefore, evidently immigrated, for example, the Brahmans, the Incas, and the rulers of the South Sea Islands. All this is due to the fact that necessity is the mother of invention because those tribes that emigrated early to the north, and there gradually became white, had to develop all their intellectual powers and invent and perfect all the arts in their struggle with need, want and misery, which in their many forms were brought about by the climate. This they had to do in order to make up for the parsimony of nature and out of it all came their high civilization." (Parerga and Paralipomena, Volume II, Section 92)

Despite this, he was adamantly against differing treatment of races, was fervently anti-slavery and supported the abolitionist movement in the United States. He describes the treatment of "[our] innocent black brothers whom force and injustice have delivered into [the slave-master's] devilish clutches" as "belonging to the blackest pages of mankind's criminal record" (Parerga and Paralipomena, "On Ethics," Sec. 5)

Schopenhauer additionally maintained a marked metaphysical and political anti-Judaism. Schopenhauer argued that Christianity constituted a revolt against the materialistic basis of Judaism, exhibiting an Indian-influenced ethics reflecting the Aryan-Vedic theme of spiritual "self-conquest" as opposed to the ignorant drive toward earthly utopianism of the superficially this-worldly Jewish spirit:

"While all other religions endeavor to explain to the people by symbols the metaphysical significance of life, the religion of the Jews is entirely immanent and furnishes nothing but a mere war-cry in the struggle with other nations" ("Fragments for the history of philosophy," Parerga and Paralipomena, Volume I).

[edit] Views on women

In Schopenhauer's essay "On Women" (Über die Weiber), he expressed his opposition to what he called "Teutonico-Christian stupidity" on female affairs. He claimed that "woman is by nature meant to obey", and opposed Schiller's poem in honor of women, Würde der Frauen. The essay does give two compliments however: that "women are decidedly more sober in their judgment than [men] are" and are more sympathetic to the suffering of others. However, the latter was discounted as weakness rather than humanitarian virtue.

In 1821 he fell in love with 19-year old opera singer Caroline Richter, called Medon, and had a relationship with her for several years. He discarded marriage plans, however, writing, "Marrying means to halve one's rights and double one's duties", and "Marrying means, to grasp blindfold into a sack hoping to find out an eel out of an assembly of snakes." At the age of 43 in 1831, he again took interest in a younger woman, the 17-year old Flora Weiss, who rejected him. (ref: The Leuven Philosophy Newsletter pgs. 42-43)

Schopenhauer had generally liberal views on other social issues: he was strongly against taboos on issues like suicide and homosexuality, and condemned the treatment of African slaves. Schopenhauer held a high opinion of one woman, Madame de Guyon, whose writings and biography he recommended.

Schopenhauer's controversial writing has influenced many, from Nietzsche to 19th century feminists. While Schopenhauer's hostility to women may tell us more about his biography than about philosophy, his biological analysis of the difference between the sexes, and their separate roles in the struggle for survival and reproduction, anticipates some of the claims that were later ventured by sociobiologists and evolutionary psychologists in the twentieth century.^{[citation needed]}

Schopenhauer told Richard Wagner's friend Malwida von Meysenbug, "I have not yet spoken my last word about women. I believe that if a woman succeeds in withdrawing from the mass, or rather raising herself above the mass, she grows ceaselessly and more than a man."^[9]

[edit] Heredity and eugenics

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Schopenhauer believed that a person inherited level of intellect through one's mother and personal character through one's father. Schopenhauer quotes Horace's saying, "From the brave and good are the brave descended" (Odes, iv, 4, 29) and Shakespeare's line from Cymbeline, "Cowards father cowards, and base things sire base" (IV, 2) to reinforce his hereditarian argument (Payne, The World as Will and Representation, Vol. II, p. 519). On the question of eugenics, Schopenhauer wrote:

With our knowledge of the complete unalterability both of character and of mental faculties, we are led to the view that a real and thorough improvement of the human race might be reached not so much from outside as from within, not so much by theory and instruction as rather by the path of generation. Plato had something of the kind in mind when, in the fifth book of his Republic, he explained his plan for increasing and improving his warrior caste. If we could castrate all scoundrels and stick all stupid geese in a convent, and give men of noble character a whole harem, and procure men, and indeed thorough men, for all girls of intellect and understanding, then a generation would soon arise which would produce a better age than that of Pericles.

—Schopenhauer, ibid., p. 527

In another context, Schopenhauer reiterated his antidemocratic-eugenic thesis: "If you want Utopian plans, I would say: the only solution to the problem is the despotism of the wise and noble members of a genuine aristocracy, a genuine nobility, achieved by mating the most magnanimous men with the cleverest and most gifted women. This proposal constitutes my Utopia and my Platonic Republic" (Essays and Aphorisms, trans. R.J. Hollingdale, Middlesex: London, 1970, p. 154). Analysts (e.g., Keith Ansell-Pearson) have suggested that Schopenhauer's advocacy of anti-egalitarianism and eugenics influenced the neo-aristocratic philosophy of Friedrich Nietzsche, who initially considered Schopenhauer his mentor.

[edit] Views on homosexuality

Schopenhauer was also one of the first philosophers since the days of Greek philosophy to address the subject of male homosexuality. In the third, expanded edition of The World as Will and Representation (1856), Schopenhauer added an appendix to his chapter on the "Metaphysics of Sexual Love". He wrote that only those who were too old or too young to reproduce strong, healthy children would resort to pederasty (Schopenhauer considered pederasty to be in itself a vice). He also wrote that homosexuality did have the benefit of preventing ill-begotten children. Concerning this he stated "...the vice we are considering appears to work directly against the aims and ends of nature, and that in a matter that is all important and of the greatest concern to her, it must in fact serve these very aims, although only indirectly, as a means for preventing greater evils." ^[10] Shrewdly anticipating the interpretive distortion on the part of the popular mind of his attempted scientific explanation of pederasty as a personal advocacy of a phenomenon Schopenhauer otherwise describes, in terms of spiritual ethics, as an "objectionable aberration", Schopenhauer sarcastically concludes the appendix with the statement that "by expounding these paradoxical ideas, I wanted to grant to the professors of philosophy a small favour, for they are very disconcerted by the ever-increasing publicization of my philosophy which they so carefully concealed. I have done so by giving them the opportunity of slandering me by saying that I defend and commend pederasty" (ibid., p. 567).

[edit] Influences

Schopenhauer said he was influenced by the Upanishads, Immanuel Kant, and Plato. References to Eastern philosophy and religion appear frequently in Schopenhauer's writing. As noted above, he appreciated the teachings of the Buddha and even called himself a Buddhaist^[11] He said that his philosophy could not have been conceived before these teachings were available.

Concerning the Upanishads and Vedas, he writes in The World as Will and Representation:

If the reader has also received the benefit of the Vedas, the access to which by means of the Upanishads is in my eyes the greatest privilege which this still young century (1818) may claim before all previous centuries, if then the reader, I say, has received his initiation in primeval Indian wisdom, and received it with an open heart, he will be prepared in the very best way for hearing what I have to tell him. It will not sound to him strange, as to many others, much less disagreeable; for I might, if it did not sound conceited, contend that every one of the detached statements which constitute the Upanishads, may be deduced as a necessary result from the fundamental thoughts which I have to enunciate, though those deductions themselves are by no means to be found there.^[12]

He summarised the influence of the Upanishads thusly: 'It has been the solace of my life, it will be the solace of my death!

Other influences were: Jean Jacques Rousseau, John Locke, Baruch Spinoza, Matthias Claudius, George Berkeley, David Hume, René Descartes.^{[citation needed]}

[edit] Kant

Main article: Criticism of the Kantian Philosophy (Schopenhauer)

Schopenhauer's identification of the Kantian noumenon (i.e., the actually existing entity) with what he termed Will deserves some explanation. The noumenon was what Kant called the Ding an Sich, the "Thing in Itself", the reality that is the foundation of our sensory and mental representations of an external world. In Kantian terms, those sensory and mental representations are mere phenomena. Schopenhauer departed from Kant in his description of the relationship between the phenomenon and the noumenon. According to Kant, things-in-themselves ground the phenomenal representations in our minds. Schopenhauer, on the other hand, believed phenomena and noumena to be two different sides of the same coin. Noumena do not cause phenomena, but rather phenomena are simply the way by which our minds perceive the noumena, according to the Principle of Sufficient Reason. This is explained more fully in Schopenhauer's doctoral thesis, On the Fourfold Root of the Principle of Sufficient Reason.

Schopenhauer's second major departure from Kant's epistemology concerns the body. Kant's philosophy was formulated as a response to the radical philosophical skepticism of David Hume, who claimed that causality could not be observed empirically. Schopenhauer begins by arguing that Kant's demarcation between external objects, knowable only as phenomena, and the Thing in Itself of noumenon, contains a significant omission. There is, in fact, one physical object we know more intimately than we know any object of sense perception. It is our own body.

We know our human bodies have boundaries and occupy space, the same way other objects known only through our named senses do. Though we seldom think of our bodies as physical objects, we know even before reflection that it shares some of their properties. We understand that a watermelon cannot successfully occupy the same space as an oncoming truck. We know that if we tried to repeat the experiment with our own bodies, we would obtain similar results. We know this even if we do not understand the physics involved.

We know that our consciousness inhabits a physical body, similar to other physical objects only known as phenomena. Yet our consciousness is not commensurate with our body. Most of us possess the power of voluntary motion. We usually are not aware of the breathing of our lungs or the beating of our hearts unless somehow our attention is called to them. Our ability to control either is limited. Our kidneys command our attention on their schedule rather than one we choose. Few of us have any idea what our livers are doing right now, though this organ is as needful as lungs, heart, or kidneys. The conscious mind is the servant, not the master, of these and other organs. These organs have an agenda which the conscious mind did not choose, and over which it has limited power.

When Schopenhauer identifies the noumenon with the desires, needs, and impulses in us that we name "Will," what he is saying is that we participate in the reality of an otherwise unachievable world outside the mind through will. We cannot prove that our mental picture of an outside world corresponds with a reality by reasoning. Through will, we know—without thinking—that the world can stimulate us. We suffer fear, or desire. These states arise involuntarily. They arise prior to reflection. They arise even when the conscious mind would prefer to hold them at bay. The rational mind is for Schopenhauer a leaf borne along in a stream of pre-reflective and largely unconscious emotion. That stream is will, and through will, if not through logic, we can participate in the underlying reality that lies beyond mere phenomena. It is for this reason that Schopenhauer identifies the noumenon with what we call our will.

See also:

• Schopenhauer's criticism of Kant's Groundwork of the Metaphysic of Morals
• Schopenhauer's criticism of Kant's schemata

[edit] Influence

Schopenhauer is thought to have influenced the following intellectual figures and schools of thought: Friedrich Nietzsche, Paul Deussen, Richard Wagner, Gustav Mahler, Charles Darwin, Theodule Ribot, Ferdinand Tönnies, Eugene O'Neill, Max Horkheimer, C. G. Jung, Sigmund Freud, George Gissing, John N. Gray^[13], Ludwig Wittgenstein, Albert Einstein, Karl Popper, Samuel Beckett, Jorge Luis Borges, Wilhelm Busch, Dylan Thomas, Leo Tolstoy, Emil Cioran, Thomas Mann, Italo Svevo, Joseph Campbell, Eduard von Hartmann, Erich von Stroheim, Phenomenalism, and Recursionism.^{[citation needed]}

[edit] Schopenhauer vs. Hegel

Schopenhauer expressed his dislike for the philosophy of his contemporary Georg Wilhelm Friedrich Hegel many times in his published works. The following quotation is typical:

If I were to say that the so-called philosophy of this fellow Hegel is a colossal piece of mystification which will yet provide posterity with an inexhaustible theme for laughter at our times, that it is a pseudo-philosophy paralyzing all mental powers, stifling all real thinking, and, by the most outrageous misuse of language, putting in its place the hollowest, most senseless, thoughtless, and, as is confirmed by its success, most stupefying verbiage, I should be quite right. Further, if I were to say that this summus philosophus [...] scribbled nonsense quite unlike any mortal before him, so that whoever could read his most eulogized work, the so-called Phenomenology of the Mind, without feeling as if he were in a madhouse, would qualify as an inmate for Bedlam, I should be no less right.

– Arthur Schopenhauer, On the Basis of Morality, pp 15-16

In his "Foreword to the first edition" of his work Die beiden Grundprobleme der Ethik, Schopenhauer suggested that he had shown Hegel to have fallen prey to the Post hoc ergo propter hoc fallacy.

Schopenhauer thought that Hegel used deliberately impressive but ultimately vacuous verbiage. He suggested his works were filled with "castles of abstraction"^{[citation needed]} that sounded impressive but ultimately contained no content. He also thought that his glorification of church and state were designed for personal advantage and had little to do with the search for philosophical truth.^{[citation needed]} For instance, the Right Hegelians interpreted Hegel as viewing the Prussian state of his day as perfect and the goal of all history up until then.^[14] So, although Schopenhauer may have appeared vain and overly vociferous in his constant attacks on Hegel, they were not necessarily devoid of merit.

[edit] Indology

Schopenhauer read the Latin translation of the Upanishads which were translated by a French writer Anquetil du Perron from the Persian translation of Prince Dara Shikoh named as ‘Sirre-Akbar’ (The Great Secret). He was so impressed by their philosophy that he called them 'The production of the highest human wisdom', and considered them to contain superhuman conceptions. The Upanisads was a great source of inspiration to Schopenhauer, and writing about them he said:

"It is the most satisfying and elevating reading (with the exception of the original text) which is possible in the world;' it has been the solace of my life and will be the solace of my death."

It is well-known that the book 'Oupnekhat' (Upanisad) always lay open on his table and he invariably studied it before sleeping.at night. He called the opening up of Sanskrit literature 'the greatest gift of our century', and predicted that the philosophy and knowledge of the Upanisads would become the cherished faith of the West.

[edit] Animal rights

As a consequence of his philosophy, Schopenhauer was very concerned about the rights of animals. For him, all animals, including humans, are phenomenal manifestations of Will. The word "Will" designated, for him, force, power, impulse, energy, and desire. It is the closest word we have that can signify both the real essence of all external things and also our own direct inner experience. Since everything is basically Will, then humans and animals are fundamentally the same and can recognize themselves in each other. For this reason, he claimed that a good person would have sympathy for animals, who are our fellow sufferers.

Since compassion for animals is so intimately associated with goodness of character, it may be confidently asserted that whoever is cruel to animals cannot be a good man.^[15]

Nothing leads more definitely to a recognition of the identity of the essential nature in animal and human phenomena than a study of zoology and anatomy.^[16]

In 1841, he praised the establishment, in London, of the Society for the Prevention of Cruelty to Animals, and also the Animals' Friends Society in Philadelphia. Schopenhauer even went so far as to protest against the use of the pronoun "it" in reference to animals because it led to the treatment of them as though they were inanimate things.^[16] To reinforce his points, Schopenhauer referred to anecdotal reports of the look in the eyes of a monkey who had been shot and also the grief of a baby elephant whose mother had been killed by a hunter.^[16] He was very attached to his succession of pet poodles.

[edit] Schopenhauer and Buddhism

Many Europeans, in the 1830s and 1840s, including Schopenhauer himself,^[17] found a correspondence between Schopenhauerian thought and the Four Noble Truths of Buddhism. Similarities centered on the principles that life involves suffering, that suffering is caused by desire, and that the extinction of desire leads to salvation. Thus three of the four "truths of the Buddha" correspond to Schopenhauer's doctrine of the will.^[18]

In Schoepenhauer's philosophy, denial of the will is attained by either:

1. Personal experience of an extremely great suffering that leads to loss of the will to live; or
2. Knowledge of the essential nature of life in the world through observation of the suffering of other people.

However, Buddhist Nirvana is not equivalent to the condition that Schopenhauer described as denial of the will. Occult historian^{[citation needed]} Joscelyn Godwin stated, "It was Buddhism that inspired the philosophy of Arthur Schopenhauer, and, through him, attracted Richard Wagner. This Orientalism reflected the struggle of the German Romantics, in the words of Leon Poliakov, to free themselves from Judeo-Christian fetters" (Arktos, p. 38). In opposition to Joscelyn Godwin's claim that Buddhism inspired Schopenhauer, the philosopher himself made the following statement in his discussion of religions^[19]:

If I wished to take the results of my philosophy as the standard of truth, I should have to concede to Buddhism pre-eminence over the others. In any case, it must be a pleasure to me to see my doctrine in such close agreement with a religion that the majority of men on earth hold as their own, for this numbers far more followers than any other. And this agreement must be yet the more pleasing to me, inasmuch as in my philosophizing I have certainly not been under its influence (emphasis added). For up till 1818, when my work appeared, there was to be found in Europe only a very few accounts of Buddhism, - .

– ’’The World as Will and Representation’’, Vol. 2, Ch. 17

Buddhist philosopher Nishitani Keiji however sought to distance Buddhism from Schopenhauer.^{[citation needed]}

While Schopenhauer's philosophy may sound rather mystical in such a summary, his methodology was resolutely empirical, rather than speculative or transcendental:

Philosophy... is a science, and as such has no articles of faith; accordingly, in it nothing can be assumed as existing except what is either positively given empirically, or demonstrated through indubitable conclusions.

– Parerga & Paralipomena, vol. i, pg. 106., trans. E.F.J. Payne

Also note:

This actual world of what is knowable, in which we are and which is in us, remains both the material and the limit of our consideration.

– World as Will and Representation, vol. i, pg. 273, trans. E.F.J. Payne

[edit] Selected bibliography

• On the Fourfold Root of the Principle of Sufficient Reason(Über die vierfache Wurzel des Satzes vom zureichenden Grunde), 1813
• On Vision and Colours (Über das Sehn und die Farben), 1816 ISBN 0-85496-988-8
• The World as Will and Representation, (sometimes also known in English as The World as Will and Idea and in German Die Welt als Wille und Vorstellung), 1818/1819, vol 2 1844
  • Vol. 1 Dover edition 1966, ISBN 0-486-21761-2
  • Vol. 2 Dover edition 1966, ISBN 0-486-21762-0
  • Peter Smith Publisher hardcover set 1969, ISBN 0-8446-2885-9
  • Everyman Paperback combined abridged edition (290 p.) ISBN 0-460-87505-1
• On the Will in Nature (Über den Willen in der Natur), 1836 ISBN 0-85496-999-3
• On the Freedom of the Will (Über die Freiheit des menschlichen Willens), 1839 ISBN 0-631-14552-4
• On the Basis of Morality (Über die Grundlage der Moral), 1840
• Parerga und Paralipomena, 1851 ISBN 0-19-924221-6
• Arthur Schopenhauer, Manuscript Remains, Volume II, Berg Publishers Ltd., ISBN 0-85496-539-4

[edit] Online

• Works by Arthur Schopenhauer at Project Gutenberg
• Of Women (Über die Weiber.)
• The Art Of Controversy (Die Kunst, Recht zu behalten). (bilingual)
• Studies in Pessimism - audiobook from LibriVox.
• The World as Will and Idea at Internet Archive:
  • Volume I;
  • Volume II;
  • Volume III.
• On the fourfold root of the principle of sufficient reason and On the will in nature. Two essays:
  • Internet Archive. Translated by Mrs. Karl Hillebrand (1903).
  • Cornell University Library Historical Monographs Collection. Reprinted by Cornell University Library Digital Collections

[edit] See also

• Antinatalism, a position advocated by Schopenhauer that one would be better off not having been born
• Schopenhauer's criticism of the proofs of the Parallel Postulate
• Wooden iron
• Mortal coil
• To be, or not to be
• The Art of Being Right
• Emil Fackenheim

[edit] Notes

[edit] References

• Albright, Daniel (2004) Modernism and Music: An Anthology of Sources. University of Chicago Press. ISBN 0-226-01267-0.
• Russell, Bertrand (1945) A History of Western Philosophy and its Connection with Political and Social Circumstances from the Earliest Times to the Present Day. Simon and Schuster.
• Safranski, Rüdiger (1990) Schopenhauer and the Wild Years of Philosophy. Harvard University Press, ISBN 0-674-79275-0

[edit] Secondary literature

[edit] Books

• Atwell, John. Schopenhauer on the Character of the World, The Metaphysics of Will.
• --------, Schopenhauer, The Human Character.
• Frederick Copleston, Schopenhauer: Philosopher of Pessimism, 1946 (reprinted London: Search Press, 1975.)
• Hamlyn, D. W., Schopenhauer, London: Routledge and Kegan Paul, 1980
• --------, Schopenhauer: A Very Short introduction.
• Christopher Janaway, 2003. Self and World in Schopenhauer's Philosophy. Oxford University Press. ISBN 0-19-825003-7
• Magee, Bryan, The Philosophy of Schopenhauer, Oxford University Press, 1997 (reprint), ISBN 0-19-823722-7
• Gerard Mannion, "Schopenhauer, Religion and Morality - The Humble Path to Ethics", Ashgate Press, New Critical Thinking in Philosophy Series, 2003, 314pp
• Helen Zimmern, Arthur Schopenhauer, his Life and Philosophy, London, LONGMANS, GREEN, and Co. - 1876

[edit] Articles

• Abelson, Peter, 1993, "Schopenhauer and Buddhism," Philosophy East and West 43(2): 255-78.
• Jiménez, Camilo, 2006, "Tagebuch eines Ehrgeizigen: Arthur Schopenhauers Studienjahre in Berlin," Avinus Magazin (in German).
• Mazard, Eisel, 2005, "Schopenhauer and the Empirical Critique of Idealism in the History of Ideas." On Schopenhauer's (debated) place in the history of European philosophy and his relation to his predecessors.
• Moges, Awet, 2006, "Schopenhauer's Philosophy." Galileian Library.
• Sangharakshita, 2004, "Schopenhauer and aesthetic appreciation."
• Young, Christopher, and Brook, Andrew, 1994, "Schopenhauer and Freud," International Journal of Psychoanalysis 75: 101-18.

[edit] External links

• Arthur Schopenhauer entry at the Stanford Encyclopedia of Philosophy by Robert Wicks.
• Ross, Kelley L., 1998, "Arthur Schopenhauer (1788-1860)." Two short essays, on Schopenhauer's life and work, and on his dim view of academia.
• Freely accessible assorted essays by Arthur Schopenhauer from The University of Adelaide

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Persondata
NAME	Schopenhauer, Arthur
ALTERNATIVE NAMES
SHORT DESCRIPTION	German philosopher
DATE OF BIRTH	February 22, 1788(1788-02-22)
PLACE OF BIRTH	Stutthof, Kingdom of Prussia
DATE OF DEATH	September 21, 1860
PLACE OF DEATH	Frankfurt-am-Main, Germany