IX. Internationales Doktorandenkolloquium. Schopenhauer-Forschungsstelle, Mainz 2023. (original) (raw)
Related papers
Problems and interpretations of Schopenhauer’s World as Will and Representation
Voluntas: Revista Internacional de Filosofia, 2019
Neste artigo, apresentamos uma visão geral das interpretações atuais do Tomo I da obra principal de Arthur Schopenhauer, O mundo como vontade e representação (W I), e analisamos seus problemas. Discutimos quatro questões, que em nossa opinião podem lançar luz a uma interpretação atual, implícita ou explicitamente, no caso de se pretender uma interpretação do livro como um todo: (1) O que Schopenhauer quer dizer com o fato de que seu trabalho exibe apenas um (único) pensamento? (2) Como os livros individuais de WI estão relacionados? (3) Precisamos ler a obra de Schopenhauer como um guia normativo para a negação da vontade de vida, ou como uma descrição neutra do mundo? (4) As contradições e aporias frequentemente discutidas no interior do livro seguem um plano ou são equívocos de pensamento?
Voluntas: Revista Internacional de Filosofia, 2021
The relationship between will and cognition represents one of the most fundamental issues in Schopenhauer’s philosophy. The possibility of aesthetic experience, which involves a deliverance of cognition from the service of the will, and even more so the doctrine of the redemption through cognition – the fact that cognition can become a “tranquillizer” of the will and bring will to abolish itself – seems incompatible with Schopenhauer’s voluntaristic metaphysics (i.e., with the principle of the “primacy of the will”). This paper aims to analyse this controversial part of Schopenhauer’s discourse, especially in its implications for the system’s logical consistency, and tries to provide a theoretical and genetic explanation of the question.
This article aims to demonstrate the centrality of Kant’s and Fichte’s ethics to the development of Schopenhauer’s ideas of 1811—1813. The author proves the following theses based on the phi- losopher’s manuscripts and the first edition of his dissertation. Firstly, for a long time, Kant’s ‘moral law’ was a major element of Schopenhauer’s philosophy, whereas the regulatory power of ethics supported its claim as a means to cognise the supersensible. Secondly, the dichotomy between the noumenal and the phenomenal encouraged him to develop a dualistic ontology. Thirdly, the emergence of the central concept of his early works — the ‘better consciousness’ — was strongly influenced by Fichte’s lectures attended by Schopenhauer. Fourthly, Schopenhauer’s doctrine of liberating the better consciousness from all the individual and earthly is also rooted in Fichte’s practical philosophy. Fifthly, Kant’s Metaphysics of Morals and Fichte’s System of Ethnics con- tributed to Schopenhauer’s understanding of will as the primary essence of all things and the idea of its absolute and unconditional nature and its primacy over cognition. Sixthly, some of the key aspects of Schopenhauer’s pessimism are rooted in Fichte’s philosophy. Seventhly, in the first edi- tion of his dissertation, Schopenhauer advocated Kant’s ethics and formulated the supremacy of the better consciousness over the empirical as noumenal freedom and truly moral behavior and defined the category of negation as its opposite. Later, these ideas, altered and expanded under the influence of other ideas, became the cornerstone of The World as Will and Representation. Key words: Schopenhauer, Kant, Fichte, ethics, will, better consciousness, intelligible, cate- gorical imperative, pessimism.
Pure knowledge and pure experience: A comparative study of Schopenhauer und Nishida
In their works, Arthur Schopenhauer and the Japanese philosopher Kitarō Nishida combine Western attitudes with the Eastern traditions of Buddhism. While Schopenhauer, a Western thinker, loads his philosophy with sources from Indian writings (the Vedas and the Upanishads), Nishida is considered the first modern thinker in Japan to achieve a synthesis between East Asian and European philosophy. Both Schopenhauer and Nishida found themselves at the tail-end of German Idealism and share an attitude that is both anti-metaphysical and critical of reason, which expresses itself in a skepticism of conceptual thinking and knowledge. Schopenhauer seeks refuge in art by identifying aesthetic contemplation as a place of unity of subject and object and, at first, shifting the knowledge of truth to the intuitive consideration of artworks. Schopenhauer's subject of pure knowledge and its correlative, the idea, merge into one another in the act of aesthetic contemplation and enter a unity in which there is no longer a distinction between subject and object, knowing and known. In his earlier work, Nishida also ascribes to pure experience, as the foundation of all reality, similar attributes as those ascribed to the dissolution of subject-object-duality; the freedom from conceptual thought or judgment and the opening of the individual awareness for a different kind of unitary experience. While one can clearly establish a connection, with regards to content, between the characterization of pure experience of Nishida's early work and Schopenhauer's state of pure knowledge, the initial movement of the two types of experience, is, however, different. A comparison of the two philosophers is all the more interesting for the fact that Nishida had himself explored Schopenhauer's writings and made references to them; Nishida also considers a general “system of consciousness that transcends the individual” possible, which “can even be seen as the manifestation of a great, trans-individual will.” Both philosophers think of the transcendence of the individual as a globally immanent path to the ‘sublime’.
The metaphysics of conflict: some reflections on Schopenhauer’s politics
Voluntas: Revista Internacional de Filosofia, 2016
Este artigo defende uma nova interpretação da teoria política de Schopenhauer à luz da categoria de conflito. De acordo com a metafísica de Schopenhauer, o conceito de vontade (de vida), que habita todo ser vivo e sempre requer vontade e vida, não pode ser captado pelo lado “representacional”; isso geraria luta, conflito, miséria e tristeza. Esse esquema cindido e conflitante se repete nos temas morais, sociais e políticos do filósofo. Coerente com sua visão metafísica, Schopenhauer teorizou substancialmente a questão sócio-política a partir de uma dupla vertente (maniqueísmo político). Por um lado, tem-se a esfera representacional - política como uma questão institucional (a função regulativa do Estado). Por outro lado, a esfera metafísica ou interna - em que o conflito (como meio) é inevitável e a solidariedade (como meta), sob qualquer forma de agir moral, político e social, representa o único e irremissível princípio moral de tipo prescritivo.
PERSON, 2016
Im vorliegenden Artikel versucht der Autor, eine mögliche geistesgeschichtliche Voraussetzung des Personzentrierten Ansatzes zu skizzieren. Er geht dabei seiner Beobachtung nach, dass es bei maßgeblichen philosophischen Strömungen, von denen sich Rogers prägen ließ, Bezugnahmen auf das Denken Schopenhauers gibt. So sei es, neben allen Unterschieden in anderen Hinsichten, zu bemerkenswerten Übereinstimmungen zwischen Schopenhauer und Rogers gekommen, wo es um eine grundlegende doppelte Struktur der menschlichen Wirklichkeit und mögliche Zugänge zu ihr geht. Schopenhauers zwei Wirklichkeitsebenen "Wille" und "Vorstellung" finden sich demnach in Rogers' theoretischen Annahmen von "Aktualisierungstendenz" (bzw. einer "Formativen Tendenz") und "Selbstkonzept" wieder. Hat Rogers also, wohl ohne maßgeblich Schopenhauer selbst rezipiert zu haben, Teile seiner Philosophie wieder zusammengeführt, die von an ihn anschließenden Strömungen vereinseitigt worden waren? Damit hätte er eine Theorie geschaffen, die in ihrer Grundfigur an diejenige Schopenhauers angelehnt ist, und die sich durch ihre Offenheit für zwei fundamental verschiedene Gesichtspunkte auszeichnet. Ihnen entsprechen demnach als Verstehenszugänge Empathie und Empirie-auf die ihr in der Psychotherapie zuordenbaren Bereiche ließe sich dann auch die Philosophie Schopenhauers klärend befragen. Denn "Verwirrung entsteht nur dann, wenn es nicht klar ist, um welchen Typ von Wissen es sich im speziellen Falle handelt." (Rogers, s. u.) Schlüsselwörter: Empathie, Methodologie, Selbstkonzept, Aktualisierungstendenz, Schopenhauer
2020
After a brief introduction to Krause's life and work this article investigates the impression, based of the available sources, that Krause had an important influence on Schopenhauer's philosophy. It then provides a concise systematic analysis of central elements of Krause's and Schopenhauer's thinking and thereby substantiates the claim that Krause did indeed have a significant influence on the development of the philosophy of Arthur Schopenhauer.
Этика Канта и Фихте как один из источников философии Шопенгауэра
Kantovskij Sbornik, 2016
Задача данной статьи-привести доказательства определяющей роли этических учений Канта и Фихте в становлении философии Шопенгауэра в 1811-1813 годах. На основе изучения рукописного наследия философа и первого издания его диссертации автор защищает следующие тезисы. Во-первых, кантовский «моральный закон» долгое время был одним из основных объектов философии Шопенгауэра, а регулятивный характер этикиоправданием ее претензий на познание «сверхчувственного». Во-вторых, дихотомия ноуменального и феноменального подтолкнула его к развитию дуалистической онтологии. В-третьих, центральное понятие его раннего философствования-«лучшее сознание»-появилось в непосредственной связи с прослушанными им лекциями Фихте. В-четвертых, разрабатываемое Шопенгауэром в то время учение об освобождении «Я», лучшего сознания, от всего индивидуального и земного также имеет свои корни в практической части философии Фихте. В-пятых, чтение «Метафизики нравов» Канта и «Системы этики» Фихте во второй половине 1812 года дали рождение шопенгауэровскому понятию воли как первичной сущности вещей, представлению о ее абсолютном и безосновном характере, а также положению о ее примате над познанием. В-шестых, некоторые ключевые аспекты шопенгауэровского пессимизма были сформулированы в связи с его рецепцией философии Фихте. В-седьмых, в первом издании своей диссертации Шопенгауэр выступает как сторонник кантовской этики и формулирует «утверждение» лучшего сознания над эмпирическим как ноуменальную свободу и истинно моральное поведение, а категорию «отрицания»-как его противоположность. Впоследствии эти идеи, измененные и дополненные под влиянием некоторых других идей, составят основу «Мира как воли и представления».