Arthur Schopenhauer

Arthur Schopenhauer
Arthur Schopenhauer
Full name	Arthur Schopenhauer
Born	14 February 1788 (1788-02-14)
Died	21 September 1860 (aged 72)
Era	19th century philosophy
Region	Western Philosophy
School	Kantianism, idealism
Main interests	Metaphysics, aesthetics, ethics, phenomenology, morality, psychology
Notable ideas	Will, Fourfold root of reason, pessimism
Influenced by Plato, Kant, Upanishads, Goethe, Shakespeare, Spinoza, Giordano Bruno, Locke, Hume, Berkeley, Buddhism
Influenced Samuel Beckett, Henri Bergson, Jorge Luis Borges, Luitzen Egbertus Jan Brouwer, Jacob Burckhardt, Clarence Darrow, Albert Einstein, Mihai Eminescu, Sigmund Freud, John N. Gray[2], Knut Hamsun, Thomas Hardy, Eduard von Hartmann, Hermann Hesse, Max Horkheimer, Joris-Karl Huysmans, Johannes Itten, Robinson Jeffers, Carl Jung, Karl Kraus, Jules Laforgue, Suzanne Langer, Thomas Mann, Guy de Maupassant, Philipp Mainländer, Ettore Majorana, Friedrich Nietzsche, Karl Popper, Marcel Proust, Gilbert Ryle, George Santayana, Jean-Paul Sartre, Erwin Schrödinger, Dylan Thomas, Leo Tolstoy, Hans Vaihinger, Vivekananda, Richard Wagner, Otto Weininger, Ludwig Wittgenstein, Peter Wessel Zapffe, Michel Houellebecq
Signature

Arthur Schopenhauer (22 February 1788 – 21 September 1860) was a German philosopher known for his atheistic pessimism and philosophical clarity. At age 25, he published his doctoral dissertation, On the Fourfold Root of the Principle of Sufficient Reason, which examined the fundamental question of whether reason alone can unlock answers about the world.

Schopenhauer's most influential work, The World as Will and Representation, emphasized the role of man's basic motivation, which Schopenhauer called will. His analysis of will led him to the conclusion that emotional, physical, and sexual desires can never be fulfilled. Consequently, he favored a lifestyle of negating human desires, similar to the teachings of ancient Greek Stoic philosophers, Buddhism, and Vedanta.

Schopenhauer's metaphysical analysis of will, his views on human motivation and desire, and his aphoristic writing style influenced many well-known thinkers including Friedrich Nietzsche,^[1] Richard Wagner, Ludwig Wittgenstein, Erwin Schrödinger, Albert Einstein,^[2] Sigmund Freud, Otto Rank, Carl Gustav Jung, and Jorge Luis Borges.

Life

Schopenhauer's birthplace - house in Danzig , now Gdańsk, ul. Św. Ducha

Arthur Schopenhauer was born in the city of Danzig (Gdańsk) as the son of Heinrich Floris Schopenhauer and Johanna Schopenhauer,^[3] both descendants of wealthy German Patrician families. When the Kingdom of Prussia acquired the Polish-Lithuanian Commonwealth city of Danzig in 1793, Schopenhauer's family moved to Hamburg. In 1805, Schopenhauer's father committed suicide.^[4] Schopenhauer's mother Johanna shortly after moved to Weimar, then the centre of German literature, to pursue her writing career. After one year, Schopenhauer left the family business in Hamburg to join her.

Schopenhauer as a youth

Schopenhauer became a student at the University of Göttingen in 1809. There he studied metaphysics and psychology under Gottlob Ernst Schulze, the author of Aenesidemus, 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.

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 and publish it the following year. In Dresden in 1819, Schopenhauer fathered an illegitimate child who was born and died the same year.^[5][6] In 1820, Schopenhauer became a lecturer at the University of Berlin. He scheduled his lectures to coincide with those of the famous philosopher G. W. F. Hegel, whom Schopenhauer described as a "clumsy charlatan".^[7] However, only five students turned up to Schopenhauer's lectures, and he dropped out of academia. A late essay, "On University Philosophy", expressed his resentment towards university philosophy.

While in Berlin, Schopenhauer was named as a defendant in an action at law initiated by a woman named Caroline Marquet.^[1] She asked for damages, alleging that Schopenhauer had pushed her. According to Schopenhauer's court testimony, she deliberately annoyed him by raising her voice while standing right outside his door.^[8] 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 his apartment. Because Marquet won the lawsuit, he made payments to her for the next twenty years.^[9] When she died, he wrote on a copy of her death certificate, Obit anus, abit onus ("The old woman dies, the burden flies").^[10]

In 1821, he fell in love with nineteen-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 blindfolded into a sack hoping to find out an eel out of an assembly of snakes." When he was forty-three years old, seventeen-year old Flora Weiss recorded rejecting him in her diary.^[11]

Schopenhauer had a notably strained relationship with his mother Johanna Schopenhauer. After his father's death, Arthur Schopenhauer endured two long years of drudgery as a merchant, in honor of his dead father. Afterwards, his mother retired to Weimar, and Arthur dedicated himself wholly to studies in the gymnasium of Gotha. After he left it in disgust after seeing one of the masters lampooned, he went to live with his mother. But by that time she had already opened her infamous salon, and Arthur was not compatible with the vain, ceremonious ways of the salon. He was also disgusted by the ease with which Johanna had forgotten his father's memory. Therefore, he gave university life a shot. There, he wrote his first book, On the Fourfold Root of the Principle of Sufficient Reasoning. She informed him that the book was incomprehensible and it was unlikely that anyone would ever buy a copy. In a fit of temper Arthur told her that his work would be read long after the rubbish she wrote would have been totally forgotten.^[12][13]

In 1831, a cholera epidemic broke out in Berlin and Schopenhauer left the city. Schopenhauer settled permanently in Frankfurt in 1833, where he remained for the next twenty-seven years, living alone except for a succession of pet poodles named Atma and Butz. Schopenhauer had a robust constitution, but in 1860 his health began to deteriorate. He died of heart failure on 21 September 1860, while sitting in his armchair at home. He was 72.

Thought

This article or section may contain previously unpublished synthesis of published material that conveys ideas not attributable to the original sources. See the talk page for details. (October 2007)

Philosophy of the "will"

A key focus of Schopenhauer was his investigation of individual motivation. Before Schopenhauer, Hegel had popularized the concept of Zeitgeist, the idea that society consisted of a collective consciousness which moved in a distinct direction, dictating the actions of its members. Schopenhauer, a reader of both Kant and Hegel, criticized their logical optimism and the belief that individual morality could be determined by society and reason. Schopenhauer believed that humans were motivated only by their own basic desires, or Wille zum Leben (Will to Live), which directed all of mankind.^[14] For Schopenhauer, human desire was futile, illogical, directionless, and, by extension, so was all human action in the world. To Schopenhauer, the Will is a metaphysical existence which controls not only the actions of individual, intelligent agents, but ultimately all observable phenomena. Will, for Schopenhauer, is what Kant called the "thing-in-itself".

Art and aesthetics

For Schopenhauer, human desiring, "willing," and craving cause suffering or pain. A temporary way to escape this pain is through aesthetic contemplation (a method comparable to Zapffe's "Sublimation"). This is the next best way, short of not willing at all, which is the best way. Total absorption in the world as representation prevents a person from suffering the world as will. Art diverts the spectator's attention from the grave everyday world and lifts him or her into a world that consists of mere play of images. With music, the auditor becomes engrossed with a playful form of the will, which is normally deadly serious. Music was also given a special status in Schopenhauer's aesthetics as it did not rely upon the medium of phenomenal representation. Music artistically presents the will itself, not the way that the will appears to an individual observer. According to Daniel Albright, "Schopenhauer thought that music was the only art that did not merely copy ideas, but actually embodied the will itself."^[15]

Ethics

Schopenhauer's moral theory proposed that of three primary moral incentives, compassion, malice and egoism. Compassion is the major motivator to moral expression. Malice and egoism are corrupt alternatives.

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 sex, but Schopenhauer addressed it and related concepts forthrightly:

...one ought rather to be surprised that a thing [sex] which plays throughout so important a part in human life has hitherto practically been disregarded by philosophers altogether, and lies before us as raw and untreated material.^[16]

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 ...^[17]

These ideas foreshadowed Darwin's discovery of evolution and Freud's concepts of the libido and the unconscious mind.^[18]

Political and social thought

Politics

Schopenhauer's politics were, for the most part, an 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., by a monarch, rather than a democrat. 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."^[19]

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.^[20]

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".^[21]

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." This he saw as opposed to what he held to be the ignorant drive toward earthly utopianism and superficiality of a 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.^[22]

According to Bernard Bonnejean, Schopenhauer's politic and social theories represent the first stage of a necessary awareness. For Huysmans, they would be a kind of catalyst, " invisible to the layman ", between the black report of the French atheistic naturalism and the necessity of a Christian conversion :

Je me croyais loin de la religion pourtant. Je ne songeais pas que, de Schopenhauer que j'admirais plus que de raison, à l'Ecclésiaste, et au Livre de Job, il n'y avait qu'un pas. Les prémisses sur le Pessimisme sont les mêmes, seulement lorsqu'il s'agit de conclure, le philosophe se dérobe. [...] L'Eglise, elle, explique les origines et les causes, signale les fins, présente les remèdes ; elle ne se contente pas de vous donner une consultation d'âme, elle vous traite et elle vous guérit alors que le médicastre allemand, après vous avoir bien démontré que l'affection dont vous souffrez est incurable, vous tourne, en ricanant, le dos.^[23]

Views on women

In Schopenhauer's 1851^[24] essay "Of Women" ("Über die Weiber", full text), 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" ("Dignity of Women"). 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.

Schopenhauer's controversial writings have influenced many, from Friedrich Nietzsche to nineteenth-century feminists^{[citation needed]}. Schopenhauer's 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]}

After the elderly Schopenhauer sat for a sculpture portrait by Elisabet Ney, he 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."^[25]

Heredity and eugenics

Schopenhauer believed that a person inherited level of intellect through one's mother, and personal character through one's father.^[26] 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.^[27] 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.^[28]

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".^[29] 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.

Views on homosexuality & pederasty

Schopenhauer as a young man

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 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."^[30] 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."^[31]

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".^[32] 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.^[33]

He summarised the influence of the Upanishads thus: “It has been the solace of my life, it will be the solace of my death!”

Other influences were: Shakespeare,^[34] Jean Jacques Rousseau, John Locke, Baruch Spinoza, Matthias Claudius, George Berkeley, David Hume, René Descartes.^{[citation needed]}

Criticism of Kant

Schopenhauer accepted Kant's double-aspect of the universe—the phenomenal (world of experience) and the noumenal (world independent of experience). Some commentators suggest that Schopenhauer claimed that the noumenon, or thing-in-itself, was the basis for Schopenhauer's concept of the will. Other commentators suggest that Schopenhauer considered will to be only a subset of the "thing-in-itself" class, namely that which we can most directly experience.^[35]

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: 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 body as a physical object, we know even before reflection that it shares some of an object's 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 body, 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 heart 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 liver is 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 beyond mere phenomena. It is for this reason that Schopenhauer identifies the noumenon with what we call our will.

In his criticism of Kant, Schopenhauer claimed that sensation and understanding are separate and distinct abilities. Yet, for Kant, an object is known through each of them. Kant wrote: "… [T]here are two stems of human knowledge … namely, sensibility and understanding, objects being given by the former [sensibility] and thought by the latter [understanding]."^[36] Schopenhauer disagreed. He asserted that mere sense impressions, not objects, are given by sensibility. According to Schopenhauer, objects are intuitively perceived by understanding and are discursively thought by reason (Kant had claimed that (1) the understanding thinks objects through concepts and that (2) reason seeks the unconditioned or ultimate answer to "why?"). Schopenhauer said that Kant's mistake regarding perception resulted in all of the obscurity and difficult confusion that is exhibited in the Transcendental Analytic section of his critique.

Influence

Schopenhauer has had a massive influence upon later thinkers, though more so in the arts (especially literature and music) and psychology than in philosophy. His popularity peaked in the early twentieth century, especially during the Modernist era, and waned somewhat thereafter. Nevertheless, a number of recent publications have reinterpreted and modernised the study of Schopenhauer. His theory is also being explored by some modern philosophers as a precursor to evolutionary theory and modern evolutionary psychology.^[37][38]

Schopenhauer versus 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.^[39]

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" ^[40] that sounded impressive but ultimately had 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.^[40] 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.^[41]

Indology

Schopenhauer read the Latin translation of the Upanishads which had been translated by French writer Anquetil du Perron from the Persian translation of Prince Dara Shikoh entitled 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 Upanishads 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.^[42]

It is well known that the book Oupnekhat (Upanishad) 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 Upanishads would become the cherished faith of the West.^[43]

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^[44]. 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.^[45]

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.^[46]

“The assumption that animals are without rights and the illusion that our treatment of them has no moral significance is a positively outrageous example of Western crudity and barbarity. Universal compassion is the only guarantee of morality." - Arthur Schopenhauer, German philosopher”^[47]

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.^[46] 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.^[46] He was very attached to his succession of pet poodles. Schopenhauer criticized Spinoza's^[48] belief that animals are to be used as a mere means for the satisfaction of humans.^[49][50]

Schopenhauer and Buddhism

Many Europeans, in the 1830s and 1840s, including Schopenhauer himself, found a correspondence between Schopenhauerian thought and the Four Noble Truths of Buddhism.^[51] 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.^[52] In Buddhism, however, while greed and lust are always unskillful, desire is ethically variable - it can be skillful, unskillful, or neutral.^[53] In the Buddhist perspective, the enemy to be defeated is craving rather than desire in general.^[53]

For Schopenhauer, Will had ontological primacy over the intellect; in other words, desire is understood to be prior to thought. Schopenhauer felt this was similar to notions of purushartha or goals of life in Vedanta Hinduism.

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

• Personal experience of an extremely great suffering that leads to loss of the will to live; or
• 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. Nirvana is not the extinguishing of the person as some Western scholars have thought, but only the "extinguishing" (the literal meaning of nirvana) of the flames of greed, hatred, and delusion that assail a person's character.^[54] Occult historian Joscelyn Godwin stated, "It was Buddhism that inspired the philosophy of Arthur Schopenhauer, and, through him, attracted Richard Wagner^[55]. This Orientalism reflected the struggle of the German Romantics, in the words of Leon Poliakov, to free themselves from Judeo-Christian fetters".^[56] In opposition to Godwin's claim that Buddhism inspired Schopenhauer, the philosopher himself made the following statement in his discussion of religions:^[57]

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.^[58]

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.^[59]

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.^[60]

Grave at Frankfurt Hauptfriedhof

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 Colors (Über das Sehn und die Farben), 1816 ISBN 0-85496-988-8
• The World as Will and Representation, (alternately translated in English as The World as Will and Idea. Original German is 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

Online

• Works by Arthur Schopenhauer at Project Gutenberg
• 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
• Facsimile edition of Schopenhauer's manuscripts in SchopenhauerSource

See also

• Antinatalism, a position advocated by Schopenhauer that one would be better off not having been born
• Asceticism
• Nihilism
• 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
• God in Buddhism
• Truth

References

Footnotes

Bibliography

Further reading

Books

• Atwell, John. Schopenhauer on the Character of the World, The Metaphysics of Will.
• --------, Schopenhauer, The Human Character.
• Copleston, Frederick, 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.
• Janaway, Christopher, 2003. Self and World in Schopenhauer's Philosophy. Oxford University Press. ISBN 0-19-825003-7
• Kühntopf, Michael, Jüdische Chronik, Norderstedt 2008, vol. 1, ISBN 978-3-8334-8628-9, pp. 318-325 (Schopenhauer on religion, in particular about Jews and Judaism)
• Magee, Bryan, The Philosophy of Schopenhauer, Oxford University Press, 1997 (reprint), ISBN 0-19-823722-7
• Mannion, Gerard, "Schopenhauer, Religion and Morality - The Humble Path to Ethics", Ashgate Press, New Critical Thinking in Philosophy Series, 2003, 314pp
• Zimmern, Helen, Arthur Schopenhauer, his Life and Philosophy, London, LONGMANS, GREEN, and Co. - 1876

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.
• Oxenford's "Iconoclasm in German Philosophy," (See p. 388)

External links

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Textbooks from Wikibooks
Quotations from Wikiquote
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News stories from Wikinews
Learning resources from Wikiversity

• Schopenhauers Philosophie der Kunst (German)
• "Arthur Schopenhauer" article in 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.
• Assorted essays by Arthur Schopenhauer from The University of Adelaide
• Schopenhauersource: Reproductions of Schopenhauer's manuscripts
• Works by Arthur Schopenhauer at Project Gutenberg

v • d • e Arthur Schopenhauer Books On the Fourfold Root of the Principle of Sufficient Reason · On Vision and Colors · The World as Will and Representation · On the Freedom of the Will  · On the Basis of Morality  · Parerga and Paralipomena  · On the Will in Nature Criticism Kantian philosophy · Kant's schemata · Proofs of the parallel postulate Philosophy Antinatalism · Aesthetics · Hedgehog's dilemma · The Art of Being Right

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