The World as Will and Representation

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comprehends this would 'negate' his will and thus be freed from the pains of existence that result from the will's ceaseless striving. "Schopenhauer tells us that when the will is denied, the sage becomes nothing, without actually dying." When willing disappears, both the willer and the world become nothing. "...o one who has achieved the will-less state, it is the world of the willer that has been disclosed as 'nothing'. Its hold over us, its seeming reality, has been 'abolished' so that it now stands before us as nothing but a bad dream from which we are, thankfully, awaking." Schopenhauer concludes the Fourth Book with the following statement: "...to those in whom the will has turned and denied itself, this very real world of ours, with all its

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dissect our one and only thought into many discussions for the purpose of communication, this is an artificial form and in no way essential to the thought itself. Presentation and comprehension are both made easier by the separation of four principal perspectives into four Books, connecting what is related and homogeneous with the utmost of care. Nonetheless, the material does not by any means allow for a linear progression, as is the case with history, but rather requires a more intricate presentation. Thus it is necessary to study the book repeatedly, since this alone will clarify the connection of each part to the other; only then will they all reciprocally illuminate each other and become perfectly clear.

427: 1003:, which he saw as optimistic, devoid of metaphysics and cruel to non-human animals. According to Schopenhauer, the deep truth of the matter is that in cases of the over-affirmation of the will—that is, cases where one individual exerts his will not only for its own fulfillment but for the improper domination of others—he is unaware that he is really identical with the person he is harming, so that the Will in fact constantly harms itself, and justice is done in the moment in which the crime is committed, since the same metaphysical individual is both the perpetrator and the victim. 524:, we may gain knowledge about it to a certain extent (unlike Kant, for whom the noumenon was completely unknowable). This is because, according to Schopenhauer, the relationship between the world as representation and the world as it is 'in itself' can be understood by investigating the relationship between our bodies (material objects, i.e. representations, existing in space and time) and our will. Another important difference between the philosophies of Schopenhauer and Kant is Schopenhauer's rejection of Kant's doctrine of twelve 2276:, as virtually an axiom for any future fundamental physics. ... Schopenhauer stressed the essential structuring role of space and time in individuating physical systems and their evolving states. This view implies that difference of location suffices to make two systems different in the sense that each has its own real physical state, independent of the state of the other. For Schopenhauer, the mutual independence of spatially separated systems was a necessary a priori truth. 1539: 1521: 739:, Schopenhauer asserts, is subordinate to the demands of the will. Moreover, everything that wills necessarily suffers. Schopenhauer presents a pessimistic picture on which unfulfilled desires are painful, and pleasure is merely the sensation experienced at the instant one such pain is removed. However, most desires are never fulfilled, and those that are fulfilled are instantly replaced by more unfulfilled ones. 500:. As Schopenhauer explains: "However much I take the achievements of the great Kant as my point of departure, a serious study of his works has nonetheless enabled me to discover significant errors, and I have had to separate these errors out and show them to be unsound so that I could then presuppose and apply what is true and excellent in his theories in a pure form, freed from these errors." 2431: 162:. The first edition was published in late 1818, with the date 1819 on the title page. A second, two-volume edition appeared in 1844: volume one was an edited version of the 1818 edition, while volume two consisted of commentary on the ideas expounded in volume one. A third expanded edition was published in 1859, the year before Schopenhauer's death. In 1948, an abridged version was edited by 2455: 29: 1482:. Some read ideas in it that can be found in the theory of evolution, for example, that sexual instinct is a tool of nature to ensure the quality of the offspring. Schopenhauer argued in favor of transformism by pointing to one of the most important and familiar evidences of the truth of the theory of descent, the homologies in the inner structure of all the vertebrates. 902: 2443: 2584: 869:. Music occupies a privileged place in Schopenhauer's aesthetics, as he believed it to have a special relationship to the will. Other artworks objectify the will only indirectly by means of the Ideas (the adequate objectification of the will), and our world is nothing but the appearance of the Ideas in multiplicity resulting from those Ideas entering into the 2182:"Moving on by way of Schopenhauer to Wittgenstein .... The only hope for the individual is to save his own soul; and even this he can do only by avoiding worldly entanglements. One of the few pieces of authentic moral advice Wittgenstein was heard to give in his later years is the maxim, 'One must travel light.'" Allan Janik and 1059:. Schopenhauer also argued that Kant failed to distinguish between intuitive and abstract cognition—that is, intuitive representations from concepts thought merely in the abstract—which gave rise to grave confusions and errors. Criticizing Kant's preference for arranging his philosophical system according to an elegant 802:. Genius, according to Schopenhauer, is possessed by all people in varying degrees and consists of the capacity for aesthetic experience. Those who have a high degree of genius can be taught to communicate these aesthetic experiences to others, and objects that communicate these experiences are works of art. 587:, aesthetics and ethics, in order. Much later in his life, in 1844, Schopenhauer published a second edition in two volumes, the first a virtual reprint of the original, and the second a new work consisting of clarifications to and additional reflections on the first. His views had not changed substantially. 288:

marked the pinnacle of Schopenhauer's philosophical thought; he spent the rest of his life refining, clarifying and deepening the ideas presented in this work without any fundamental changes. The first edition was met with near-universal silence. The second edition of 1844 similarly failed to attract

262:: a blind, unconscious, aimless striving devoid of knowledge, outside of space and time, and free of all multiplicity. The world as representation is, therefore, the "objectification" of the will. Aesthetic experiences release one briefly from one’s endless servitude to the will, which is the root of 2075:

The influence of Schopenhauer on Schoenberg's thinking can be seen in several different ways. First, the influence is reflected directly in Schoenberg's own essays, and philosophical writings about music and other matters. … Schoenberg owned almost all of the works of Schopenhauer … Schoenberg's use

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His belated fame after 1851 stimulated renewed interest in his seminal work, and led to a third and final edition with 136 more pages in 1859, one year before his death. In the preface to the latter, Schopenhauer noted: "If I also have at last arrived, and have the satisfaction at the end of my life

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aims to "convey a single thought." The resulting structure of the work is therefore, in his words, "organic rather than chainlike," with all of the book's earlier parts presupposing the later parts "almost as much as the later ones presuppose the earlier." Each of the work's four main parts function

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Recent genetics research might show Schopenhauer to be right. For example, from New Scientist: "Eric 'Barry' Keverne ... and Azim Surani ... have evidence that in the mouse the mother's genes contribute more to the development of the 'thinking', or 'executive', centres of the brain, while paternal

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with the suffering of another) and can serve as a clue to the possibility of going beyond desire and the will. Schopenhauer categorically denies the existence of the "freedom of the will" in the conventional sense, and only adumbrates how the will can be affirmed or negated, but is not subject to

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Since, as we have said, this whole work is just the unfolding of a single thought, it follows that all its parts are bound together most intimately; each one does not just stand in a necessary connection to the one before, presupposing only that the reader has remembered it ... although we need to

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praised it as "a work of philosophical genius, bold, universal, full of penetration and profoundness—but of a depth often hopeless and bottomless, akin to that melancholy lake in Norway, in whose deep water, beneath the steep rock-walls, one never sees the sun, but only stars reflected", on which

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is the Kantian thing-in-itself: the single essence underlying all objects and phenomena. Kant believed that space and time were merely the forms of our intuition by which we must perceive the world of phenomena, and these factors were absent from the thing-in-itself. Schopenhauer pointed out that

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Arthur Schopenhauer was the most famous and influential philosopher in Germany from 1860 until the First World War. ... Schopenhauer had a profound influence on two intellectual movements of the late 19th century that were utterly opposed to him: neo-Kantianism and positivism. He forced these

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According to Schopenhauer, denial of the will to live is the way to salvation from suffering. Salvation can only result from the recognition that individuality is nothing more than an illusion—the world in itself cannot be divided into individuals—which 'tranquilizes' the will. The human who

1095:: he argued that humans inherit their will, and thus their character, from their fathers, but their intellect from their mothers and he provides examples from biographies of great figures to illustrate this theory. The second volume also contains attacks on contemporary philosophers such as 710:

anything outside of time and space could not be differentiated, so the thing-in-itself must be one. All things that exist, including human beings, must be part of this fundamental unity. The manifestation of the single will into the multiplicity of objects we experience is the will's

643:. It is through the will, the in-itself of all existence, that humans find all their suffering. Desire for more is what causes this suffering. He argues that only aesthetic pleasure creates momentary escape from the will. Schopenhauer's concept of desire has strong parallels in 917:, displayed on an Indian temple. Schopenhauer uses this Sanskrit phrase to express a foundational tenet of his ethics: 'the will is the in-itself of every appearance, and as such is itself free from the form of appearance, and thus from all multiplicity' (Book IV, §66). 1055:, proving that the intellect always stands between us and things, and thus we cannot have knowledge of things as they may be in themselves. Among Kant's defects, Schopenhauer argues, is the untenable manner in which Kant chose to introduce the thing-in-itself in his 305:

In the English language, this work is known under three different titles. Although English publications about Schopenhauer played a role in the recognition of his fame as a philosopher in later life (1851 until his death in 1860) and a three volume translation by

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as "four perspectives , as it were, on the one thought." Thus Schopenhauer counsels reading the book more than once, with considerable patience the first time. Schopenhauer addresses the structure of the work in the following passage from Book IV, section 54:

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as "presentation". It is the notion of a performance or theatrical presentation – of which one is the spectator – that is key in this interpretation. The world that we perceive can be understood as a "presentation" of objects in the theatre of our own mind.

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as 'representation' fails to "bring out the dual notion of that which is 'set before' a cognizant subject as its object, and the presentational activity of the subject therein engaged" and is potentially misleading from Schopenhauer's principal point.

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Schrödinger's biographer, Walter Moore, details the lifelong influence of Schopenhauer on Schrödinger ... or the Schopenhauerian label that Schrödinger put on one folder of papers in his files: "Sammlung der Gedanken über das physikalische Principium

647:. Buddhism identifies the individual's pervasive sense of dissatisfaction as driving craving, roughly similar to what Schopenhauer would call the will to life. Both assert that remedies for this condition include contemplative, ascetic activities. 2215:, it seems that in existential matters he did not change his mind. Given that this conception of the ethical life is so strongly influenced by Schopenhauer, it may be said that, in a way, Schopenhauer stayed with him all his life." Julian Young, 973:, the ultimate denial of the will as practiced by eastern monastics and by saints, one can slowly weaken the individual will in a way that is far more significant than violent suicide, which is, in fact, in some sense an affirmation of the will. 809:

that best facilitate contemplation that is purely objective by a will-less consciousness and express 'elevated' Ideas (such as those of humanity). Schopenhauer compares the experience of something as beautiful to the experience of something as

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as our one window to the reality behind the world as representation, i.e. the external world as we experience it through our mental faculties. According to Schopenhauer, the will is the 'inner essence' of the entire world, i.e. the Kantian

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In Book IV, Schopenhauer returns to considering the world as will. He claims in this book to set forth a purely descriptive account of human ethical behavior, in which he identifies two types of behavior: the affirmation and denial of the

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before seen in him". Goethe told his daughter-in-law that he had now pleasure for an entire year, because he would read it completely, contrary to his custom of sampling pages to his liking. The influence of Schopenhauer can be read in

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appeared by E. F. J. Payne (who also translated several other works of Schopenhauer) as late as in 1958 (paperback editions in 1966 and 1969). A later English translation by Richard E. Aquila in collaboration with David Carus is titled

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as a revelation. Nietzsche commented, "I belong to those readers of Schopenhauer who know perfectly well, after they have turned the first page, that they will read all the others, and listen to every word that he has spoken".

892:, the objectivity of which are the Ideas. For this reason the effect of music is so very much more powerful and penetrating than is that of the other arts, for these others speak only of the shadow, but music of the essence. 720:. The will, as thing-in-itself, lies outside of the principle of sufficient reason (in all its forms) and is thus groundless (though each of the will's phenomena is subject to that principle). The will, lying outside the 1051:('It is the privilege of true genius, and above all the genius who opens a new path, to make great errors with impunity.') Schopenhauer asserts that Kant's greatest merit was the distinction between appearance and the 674:: "the world is my representation" (alternatively, "idea" or "presentation"). In the first book, Schopenhauer considers the world as representation. Specifically, the first book deals with representation subject to the 2271:

From Schopenhauer he had learned to regard the independence of spatially separated systems as, virtually, a necessary a priori assumption ... Einstein regarded his separation principle, descended from Schopenhauer's

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as the world itself is, indeed as the Ideas are, the multiplied phenomenon of which constitutes the world of individual things. Therefore music is by no means like the other arts, namely a copy of the Ideas, but a

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the same way Kant uses it — 'representation' "stands for anything that the mind is conscious of in its experience, knowledge, or cognition of any form — something that is present to the mind. So our first task in

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at length, noting that it does not actually destroy the Will or any part of it in any substantial way, since death is merely the end of one particular phenomenon of the Will, which is subsequently rearranged. By

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In Book III, Schopenhauer explores the experience of aesthetic contemplation. When we contemplate something aesthetically, we have knowledge of the object not as an individual thing but rather as a universal

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of the understanding. Schopenhauer claims that eleven of Kant's categories are superfluous "blind windows" meant for the purposes of architectonic symmetry. Schopenhauer argues that there are three

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our will; hence Schopenhauer criticized depictions of nude women and appetizing food, as these stimulate desire and thus hinder the viewer from becoming "the pure, will-less subject of knowledge."

790:). The individual is then able to lose himself in the object of aesthetic contemplation and, for a brief moment, escape the cycle of unfulfilled desire as a "pure, will-less subject of knowledge" ( 399:

or to the process of presenting it. Schopenhauer argues that what does the "presenting" – what sets the world as 'presentation' before one – is the cognizant subject itself. The primary sense of

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of his Schopenhauer volumes may be compared to his books by other philosophers: of Kant, Schopenhauer's direct intellectual forebear, he owned practically everything. Of Hegel, no books at all!

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relationships. In our experience, the world is ordered according to the principle of sufficient reason. We perceive a multiplicity of objects related to one another in necessary ways.

798:). During the aesthetic experience, we gain momentary relief from the pain that accompanies our striving. Like many other aesthetic theories, Schopenhauer's centers on the concept of 370:(as done by E. F. J. Payne in his translation). Norman, Welchman, and Janaway also use the English term 'representation'. In the introduction, they point out that Schopenhauer uses 2165:"...the deeper preoccupation of his later years remained the same as that of his youth: to complete the logical and ethical tasks begun by Kant and Schopenhauer." Allan Janik and 949:

that every human and animal is endowed with. Compassion arises from a transcendence of this egoism (the penetration of the illusory perception of individuality, so that one can

818:)—in the latter case, we struggle over our natural hostility to the object of contemplation and are elevated above it. An aesthetic experience does not arise from the object 2767: 2435: 466:. Schopenhauer asserted that his philosophy was the natural continuation of Kant's, and is regarded by some as remaining more faithful to Kant's metaphysical system of 2603: 605:

of seeing the beginning of my influence, it is with the hope that, according to an old rule, it will last longer in proportion to the lateness of its beginning."

794:). This entails the abandonment of the method of cognition bound to the principle of sufficient reason (the only mode appropriate to the service of the will and 2702: 2499: 2053:

movements to address issues they would otherwise have completely ignored, and in doing so he changed them markedly. ... Schopenhauer set the agenda for his age.

1772: 3155: 2447: 2975: 555:": Schopenhauer frequently acknowledges Plato's influence on the development of his theories and, particularly in the context of aesthetics, speaks of the 197:. Schopenhauer asserted that the work is meant to convey a "single thought" from various perspectives. He develops his philosophy over four books covering 2688: 761:

which shows the objects more purely, and enables us to survey and comprehend them better. It is the play within the play, the stage on the stage in

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The development of Schopenhauer's ideas took place very early in his career (1814–1818) and culminated in the publication of the first volume of

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of the principle of sufficient reason (i.e. the Platonic Idea, the immediate and adequate objecthood of the will, which is the object of art).

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level between the representation and the Will. The reader will be at an even further advantage if they are already familiar with the ancient

2018: 1694:. Vol. 1. Translated by Norman, Judith; Welchman, Alistair; Janaway, Christopher. Cambridge: Cambridge University Press. pp. xiv. 930:), which constitutes the essence of every individual. Schopenhauer subsequently elucidated his ethical philosophy in his two prize essays: 156: 2598: 748: 426: 1653:

Arthur Schopenhauer "The world as will and representation", transl. by E. F. J. Payne (Indian Hills, Colorado: The Falcon’s Wing, 1958)

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This neglect came to an end in the last years of his life. Schopenhauer would become the most influential philosopher in Germany until

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put the Schopenhauerian label on a folder of papers in his files "Collection of Thoughts on the physical Principium individuationis".

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that govern the world as representation. Schopenhauer believed that while we may be precluded from direct knowledge of the Kantian

2003: 2784: 2753: 2190:, Chapter 8, p. 244. Also, "The only life that is happy is the life that can renounce the amenities of the world." Wittgenstein, 1565:

Braunschweig, Yael (2013), "Schopenhauer and Rossinian Universiality: On the Italianate in Schopenhauer's Metaphysics of Music",

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Schopenhauer commented: "In my opinion the praise of one man of genius fully makes good the neglect of a thoughtless multitude".

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At the end of Book 4, Schopenhauer appended a thorough discussion of the merits and faults of Kant's philosophy. Schopenhauer's

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that it is "absolutely impossible to truly understand the present work unless the reader is familiar with this introduction and

3125: 3120: 3089: 2949: 2726: 2695: 1882:. Translated by Norman, Judith; Welchman, Alistair; Janaway, Christopher. Cambridge: Cambridge University Press. p. 312. 1743:. Vol. 2. Translated by Norman, Judith; Welchman, Alistair; Janaway, Christopher. Cambridge: Cambridge University Press. 2328: 755:

If the whole world as representation is only the visibility of the will, then art is the elucidation of this visibility, the

675: 662:('Might not nature finally fathom itself?'). The quotation comes from a poem to Staatsminister von Voigt, 27 September 1816. 517: 2469: 1857:. Translated by Norman, Judith; Welchman, Alistair; Janaway, Christopher. Cambridge: Cambridge University Press. p. 6. 1832:. Translated by Norman, Judith; Welchman, Alistair; Janaway, Christopher. Cambridge: Cambridge University Press. p. 6. 1807:. Translated by Norman, Judith; Welchman, Alistair; Janaway, Christopher. Cambridge: Cambridge University Press. p. 7. 1079:

The second volume consisted of several essays expanding topics covered in the first. Most important are his reflections on

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Furthermore, Schopenhauer states at the beginning that his book assumes the reader's prior knowledge of the philosophy of

294: 1776: 682:). In Book III, Schopenhauer returns to considering the world as representation; this time, he focuses on representation 2485: 547:

Schopenhauer also states in his introduction that the reader will be at his best prepared to understand the theories in

3135: 2969: 2842: 875:. Music, Schopenhauer asserts, passes over the Ideas and is therefore independent of the phenomenal world. He writes: 714:

Plurality exists and has become possible only through time and space, which is why Schopenhauer refers to them as the

314:, appeared already in 1883–1886, the first English translation of the expanded edition of this work under this title 256:

rather than things in themselves. Schopenhauer identifies the thing-in-itself — the inner essence of everything — as

252:(i.e., independently of how it appears to the subject's mind). One's knowledge of objects is thus knowledge of mere 3145: 2551: 1962:

genes have a greater impact on the development of the 'emotional' limbic brain." (by Gail Vines, 3 May 1997, p 34,

1494: 1395:. Especially artists were attracted to the work. No philosopher had given so much importance to art: one fourth of 1345: 1087:, which saw it as a manifestation of the whole will making sure that it will live on and depriving humans of their 1049:

C'est le privilège du vrai génie, et surtout du génie qui ouvre une carrière, de faire impunément de grandes fautes

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by examining the world as it shows itself to us in our minds: objects ordered necessarily by space and time and by

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could be rendered as "idea" (thus the title of Haldane and Kemp's translation). However, Kant uses the Latin term

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as his starting point, Schopenhauer argues that the world humans experience around them—the world of objects in

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argues that the reader will not grasp the details of the philosophy of Schopenhauer properly without rendering

3079: 2776: 1363: 472: 467: 362: 223: 2211:. But since his personal life was rather clearly an attempt to live the 'ethical' life as conceived in the 2087: 2652: 2572: 1096: 1060: 830: 66: 2664: 1601:

Die Welt als Wille und Vorstellung von Schopenhauer in einer gekürzten Fassung dargeboten von Thomas Mann

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as a human's most familiar designation for the concept that can also be signified by other words such as

459:, and the contents of that essay are presupposed here as much as if they had been included in the book". 334:

a key concept in Schopenhauer's philosophy that is used in the title of his main work. Schopenhauer uses

3140: 3099: 3074: 2957: 2709: 2530: 651: 189: 2935: 2817: 2613: 1458: 1369: 2670: 323:(2008). The latest translation by Judith Norman, Alistair Welchman, and Christopher Janaway is titled 69:

and J. Kemp; E. F. J. Payne; Richard E. Aquila and David Carus; Judith Norman, Alistair Welchman, and

2734: 2640: 2245: 1503: 1043: 946: 811: 639:. Schopenhauer's philosophy holds that all nature, including man, is the expression of an insatiable 2832: 2822: 2802: 2508: 1486: 1454: 644: 159: 70: 42: 724:, is free from all plurality (though its phenomena, existing in space and time, are innumerable). 3059: 2792: 2646: 2148: 1717: 1627: 1572: 1478: 1408: 834: 366:

A320/B376). Thus, as is commonly done, one might use the English term 'representation' to render

176: 2320: 2314: 1538: 2004:"Unsere Zeit. Jahrbuch zum Conversations-Lexikon, 4. Band, Leipzig (Brockhaus) 1860, S. 711 ff" 1927:, Chapter 5, "Pessimism, Depression, and Salvation," "Salvation as Denial of the Will," p. 141. 1071:

into which he violently forces everything in the world and everything that happens in humans."

2909: 2812: 2402: 2394: 2380: 2372: 2358: 2324: 2293: 2041: 1983: 1883: 1858: 1833: 1808: 1793:, trans. Richard E. Aquila in collaboration with David Carus (New York: Longman, 2008), p. xvi 1754: 1744: 1705: 1695: 1580: 1576: 1525: 1435: 1415: 615: 564: 504: 403:

used by Schopenhauer, Aquila writes, is that of what is presented to a subject: the presented

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Arthur Schopenhauer "The world as will and representation", Courier Dover Publications (1969)

3000: 2941: 2797: 2253: 2140: 842: 1644:, 3 vols. transl. R. B. Haldane and J. Kemp (London: Routledge & Kegan Paul, 1883–1886) 1374: 1123:

First Half: The Doctrine of the Representation of Perception (through § 1 – 7 of Volume I)

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is very different from—according to many an explicit rejection of—the philosophy of the

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any interest. At the time, post-Kantian German academic philosophy was dominated by the

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forms by which our minds render our experience of the world intelligible to ourselves:

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Schopenhauer in 1815, second of the critical five years of the initial composition of

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Schopenhauer für Anfänger: Die Welt als Wille und Vorstellung – eine Lese-Einführung

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The rest of the Third Book contains an account of a variety of art forms, including

735:, for instance, are described as fundamental forces of the will. Human capacity for 3054: 2878: 2863: 2230: 1543: 1091:

and sanity in their longing for their loved ones. Less successful is his theory of

923: 906: 826: 493: 271: 248:) dependent on a cognizing subject, not as a world that can be considered to exist 198: 338:

to describe whatever comes before in the mind in consciousness (as opposed to the

266:. True redemption from life, Schopenhauer asserts, can only result from the total 2992: 2269:– via University of Notre Dame, Notre Dame, IN, author's personal webpage, 2115: 1566: 413:

presented, as opposed to what it is "in itself"). Aquila argues that translating

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In the introduction to his translation with David Carus (first published 2008),

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in 1819. This first volume consisted of four books—covering his epistemology,

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in 1816. Schopenhauer spent the next several years working on his chief work,

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Schopenhauer's views on the independence of spatially separated systems, the

330:

There is some debate over the best way to convey, in English, the meaning of

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Schopenhauer's discussions of language and ethics were a major influence on

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On the Doctrine of Knowledge of Perception or Knowledge of the Understanding

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The Tragical as World Law and Humour as Aesthetic Shape of the Metaphysical

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The Invention of Beethoven and Rossini: Historiography, Analysis, Criticism

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of Schopenhauer when it arrived and "read it with an eagerness as she had

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Second Half: The Doctrine of the Abstract Representation or of Thinking

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In the summer of 1813, Schopenhauer submitted his doctoral dissertation—

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On Isolated Remarks on the Aesthetics of the Plastic and Pictorial Arts

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On Death and Its Relation to the Indestructibility of Our Inner nature

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According to Schopenhauer, the will conflicts with itself through the

1088: 858: 806: 799: 763: 489: 274:". Schopenhauer notes fundamental agreements between his philosophy, 210: 180: 2131:

Lovejoy, Arthur O. (April 1911). "Schopenhauer as an Evolutionist".

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is to consider the world as it presents itself to us in our minds."

2393:. The Longman Library of Primary Sources in Philosophy. Volume I, 1080: 1000: 900: 866: 552: 537: 425: 279: 231: 1426:

as "the most profound writing on music he had ever encountered",

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of Buddhism: the point where subject and object no longer exist.

987:, as well as some monastic orders and ascetic practices found in 2203:"In theoretical matters, Wittgenstein’s later philosophy of the 1625:

especially John Oxenford, "Iconoclasm in German Philosophy", in

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On the Relation of Knowledge of Perception to Abstract Knowledge

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Schopenhauer's praise for asceticism led him to think highly of

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Anti-Natalism: Rejectionist Philosophy from Buddhism to Benatar

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The Conspiracy Against the Human Race: A Contrivance of Horror

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On the objectification of the Will in Nature without Knowledge

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On Transcendent Considerations on the Will as Thing-in-Itself

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On the Doctrine of Abstract Knowledge, or Knowledge of Reason

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Schopenhauer states in the preface to the first edition that

451:, Schopenhauer states in the preface to the first edition of 1940:, Routledge, NY, 2005, Chapter Eight, "Salvation," p. 197 f. 1237: 1113: 2524:

On the Fourfold Root of the Principle of Sufficient Reason

2101:

Mahler's Third Symphony and the Languages of Transcendence

1773:"It's All in the Presentation: A New Look at Schopenhauer" 440:

On the Fourfold Root of the Principle of Sufficient Reason

172:

On the Fourfold Root of the Principle of Sufficient Reason

297:, whom Schopenhauer bitterly denounced as a "charlatan". 2065:

White, Pamela C. (1984). "Schopenhauer and Schoenberg".

3022:

Weltschmerz: Pessimism in German Philosophy, 1860–1900

2038:

Weltschmerz, Pessimism in German Philosophy, 1860–1900

1201:

On Objectification of the Will in the Animal Organism

1063:

symmetry, Schopenhauer at one point describes Kant's

3034:

Dark Matters: Pessimism and the Problem of Suffering

437:

Schopenhauer demands that his doctoral dissertation

3047: 2984: 2894: 2887: 2856: 2783: 2719: 2680: 2627: 2591: 2515: 2040:. Oxford: Oxford University Press. pp. 14–16. 114: 94: 84: 76: 62: 48: 38: 3028:Depressive Realism: Interdisciplinary perspectives 1177:On the Practical Use of Our Reason and on Stoicism 2088:Mahler: Das Lied von der Erde by Stephen Helfling 1383:In the years where the work was largely ignored, 1317:On the Doctrine of the Denial of the Will-to-Live 1195:On the Possibility of Knowing the Thing-in-Itself 1198:On the Primacy of the Will in Self-Consciousness 551:if he has lingered in the school of "the divine 516:), and exists independently of the forms of the 488:", in which Schopenhauer rejects most of Kant's 2292:. New York: Simon & Schuster. p. 367. 1174:On the Essential Imperfections of the Intellect 954:change, and serves as the root of the chain of 877: 753: 670:The opening sentence of Schopenhauer's work is 597: 1880:The World as Will and Representation, Volume 1 1855:The World as Will and Representation, Volume 1 1830:The World as Will and Representation, Volume 1 1805:The World as Will and Representation, Volume 1 1023:Criticism of the Kantian Philosophy (Appendix) 342:which is what the world that appears to us as 2761: 2703:Schopenhauer and the Wild Years of Philosophy 2493: 2231:"Albert Einstein as a Philosopher of Science" 8: 2316:The Cosmos of Science: Essays of Exploration 2244:(12), American Institute of Physics: 34–40, 1204:On Retrospect and More General Consideration 243: 53: 21: 2357:, Oxford University Press, 1997 (reprint), 2019:"zu einer projektirten Uebersetzung Hume's" 1982:. Cambridge University Press. p. 337. 1344:was met with near silence. Exceptions were 792:reinen, willenlosen Subjekts der Erkenntniß 278:, and the philosophy of the ancient Indian 33:The title page of the expanded 1844 edition 2891: 2768: 2754: 2746: 2689:Critique of the Schopenhauerian philosophy 2500: 2486: 2478: 2067:Journal of the Arnold Schoenberg Institute 1110:The contents of Volume II are as follows. 660:Ob nicht Natur zuletzt sich doch ergründe? 422:Relationship to earlier philosophical work 27: 20: 2257: 1352:. Goethe immediately started to read the 883:an objectification and copy of the whole 727:All phenomena embody essential striving: 443:, which appeared in 1813, be read before 179:. After spending the following winter in 1340:The first decades after its publication 242:ways—exists solely as "representation" ( 2219:, Routledge, New York, 2005, pp. 232 f. 1557: 1225:On Characterization of the Will-to-Live 2103:. University of Washington. p. 1. 1914:, Book III, §52. Trans. Payne (p. 257) 1715: 1575:: Cambridge University Press, p. 1308:On the Affirmation of the Will-to-Live 175:—and was awarded a doctorate from the 1302:On the Hereditary Nature of Qualities 1260:On Isolated Remarks on Natural Beauty 705:In Book II, Schopenhauer argues that 575:Development and structure of the work 22:The World as Will and Representation 7: 2993:Pessimism: A History and a Criticism 2903:The World as Will and Representation 2538:The World as Will and Representation 2448:The World as Will and Representation 2436:The World as Will and Representation 2417:The World as Will and Representation 2369:The World as Will and Representation 2313:John Earman, John D. Norton (1997). 1950:The World as Will and Representation 1740:The World as Will and Representation 1691:The World as Will and Representation 1683: 1681: 1474:The World as Will and Representation 1463:The World as Will and Representation 1424:The World as Will and Representation 1397:The World as Will and Representation 1342:The World as Will and Representation 1037:opens with the following quote from 774:The World as Will and Representation 592:The World as Will and Representation 549:The World as Will and Representation 482:The World as Will and Representation 476:(1781), than any of the other later 377:The World as Will and Representation 325:The World as Will and Representation 316:The World as Will and Representation 286:The World as Will and Representation 195:The World as Will and Representation 126:The World as Will and Representation 3156:Works about philosophical pessimism 1311:On the Vanity and Suffering of Life 1222:On Instinct and Mechanical Tendency 1127:On the Fundamental View of Idealism 216:Criticism of the Kantian Philosophy 3065:History of philosophical pessimism 2544:Critique of the Kantian philosophy 2471:Die Welt als Wille und Vorstellung 2391:The World as Will and Presentation 2319:. Univ of Pittsburgh Pr. pp. 1791:The World as Will and Presentation 1673:The World as Will and Presentation 1305:On the Metaphysics of Sexual Love 1207:On Objective View of the Intellect 1029:Critique of the Kantian Philosophy 654:to volume one is a quotation from 486:Critique of the Kantian philosophy 432:Die Welt als Wille und Vorstellung 346:is in itself). In ordinary usage, 327:(Volume 1: 2010, Volume 2: 2018). 321:The World as Will and Presentation 141:Die Welt als Wille und Vorstellung 55:Die Welt als Wille und Vorstellung 14: 3001:The Philosophy of Disenchantement 2976:Works by philosophical pessimists 1266:On the Aesthetics of Architecture 1144:On the Intellect Devoid of Reason 1035:Kritik der Kantischen Philosophie 447:as an introduction. Referring to 2582: 2453: 2441: 2429: 2229:Howard, Don A. (December 2005), 1614:World as Will and Representation 1537: 1519: 1461:both described the discovery of 909:" ('thou art that'), one of the 749:Arthur Schopenhauer's aesthetics 16:1818 book by Arthur Schopenhauer 2966:Discomfort and Moral Impediment 2696:In the Presence of Schopenhauer 2290:Einstein: His Life and Universe 1616:, Preface to the First Edition. 559:as existing on an intermediate 484:contains an appendix entitled " 356:when discussing the meaning of 2355:The Philosophy of Schopenhauer 1964:Where did you get your brains? 1775:. 24 June 2009. Archived from 1631:, new series 3 (1853): 388–407 1288:Supplements to the Fourth Book 1251:On the Pure Subject of Knowing 1190:Supplements to the Second Book 1153:On the Theory of the Ludicrous 676:principle of sufficient reason 672:Die Welt ist meine Vorstellung 518:principle of sufficient reason 1: 2925:Philosophy of the Unconscious 2036:Beiser, Frederick C. (2008). 1976:Cartwright, David E. (2010). 1878:Schopenhauer, Arthur (2014). 1853:Schopenhauer, Arthur (2014). 1828:Schopenhauer, Arthur (2014). 1803:Schopenhauer, Arthur (2014). 1737:Schopenhauer, Arthur (2020). 1722:: CS1 maint: date and year ( 1688:Schopenhauer, Arthur (2010). 1409:Influence of Schopenhauer on 1243:Supplements to the Third Book 1180:On Man's Need for Metaphysics 1168:On the Methods of Mathematics 1119:Supplements to the First Book 991:. He expressed contempt for 492:and significant parts of his 155:, is the central work of the 3151:Books by Arthur Schopenhauer 3090:Benatar's asymmetry argument 2932:The Philosophy of Redemption 2659:Christian Heinrich Trosiener 2635:Heinrich Floris Schopenhauer 2609:Criticism of Kant's schemata 2205:Philosophical Investigations 1159:On the Science of Syllogisms 2463:public domain audiobook at 2415:(introduction in German to 2099:Megan H. Francisco (2016). 1502:, who called him a genius. 1278:On the Metaphysics of Music 1272:On the Aesthetics of Poetry 1171:On the Association of Ideas 613:Schopenhauer used the word 503:Schopenhauer saw the human 187:and published his treatise 149:), sometimes translated as 107:1859 (3rd expanded edition) 104:1844 (2nd expanded edition) 3174: 2552:On the Freedom of the Will 2460:The World as Will and Idea 2274:principium individuationis 1642:The World As Will and Idea 1495:principium individuationis 1263:On the Inner Nature of Art 1165:On the Doctrine of Science 1026: 933:On the Freedom of the Will 872:principium individuationis 805:We consider objects to be 746: 722:principium individuationis 717:principium individuationis 656:Johann Wolfgang von Goethe 312:The World as Will and Idea 152:The World as Will and Idea 2580: 2473:, complete text in German 2288:Isaacson, Walter (2007). 1979:Schopenhauer: a Biography 1248:On Knowledge of the Ideas 54: 26: 2951:A Short History of Decay 2619:Metaphysical voluntarism 2566:Parerga and Paralipomena 2559:On the Basis of Morality 2194:, Note of 13 August 1916 1603:(Zurich: Classen, 1948). 1320:On the Road to Salvation 939:On the Basis of Morality 3080:Philosophical pessimism 2777:Philosophical pessimism 2145:10.5840/monist191121240 1925:The Riddle of the World 1057:Critique of Pure Reason 964:Schopenhauer discusses 890:copy of the will itself 776:, Vol. 1, Book III, §52 581:Will and Representation 473:Critique of Pure Reason 468:transcendental idealism 363:Critique of Pure Reason 224:transcendental idealism 3126:1844 non-fiction books 3121:1819 non-fiction books 2573:The Art of Being Right 2389:Schopenhauer, Arthur. 2367:Schopenhauer, Arthur. 2017:Schopenhauer, Arthur. 1612:Schopenhauer, Arthur. 1403:. To be mentioned are 1299:On Life of the Species 918: 894: 769: 602: 434: 244: 140: 3100:Wild animal suffering 3075:Pessimism controversy 3024:(Frederick C. Beiser) 2959:The Human Predicament 2945:(Peter Wessel Zapffe) 2927:(Eduard von Hartmann) 2905:(Arthur Schopenhauer) 2710:The Schopenhauer Cure 2531:On Vision and Colours 2188:Wittgenstein’s Vienna 2171:Wittgenstein’s Vienna 1789:Arthur Schopenhauer, 1671:Arthur Schopenhauer, 1640:Arthur Schopenhauer, 1526:Literature portal 1136:On Knowledge a Priori 904: 743:Aesthetics (Book III) 666:Epistemology (Book I) 567:contained within the 429: 293:—foremost among them 190:On Vision and Colours 101:1818/19 (1st edition) 2735:Schopenhauer Society 2653:Andreas Schopenhauer 2641:Johanna Schopenhauer 2450:at Wikimedia Commons 1364:Gespräche mit Goethe 1044:The Age of Louis XIV 788:die Platonische Idee 689:Schopenhauer begins 449:On the Fourfold Root 310:and J. Kemp, titled 301:English translations 3036:(Mara van der Lugt) 2833:Peter Wessel Zapffe 2823:Eduard von Hartmann 2803:Arthur Schopenhauer 2728:Arthur Schopenhauer 2673:(great-grandfather) 2667:(great-grandfather) 2665:Johann Schopenhauer 2509:Arthur Schopenhauer 2371:. Dover. Volume I, 2250:2005PhT....58l..34H 2192:Notebooks 1914–1916 2173:, Chapter 7, p. 224 1487:Ludwig Wittgenstein 1455:Friedrich Nietzsche 1156:On Logic in General 843:historical painting 831:landscape gardening 470:, expounded in the 160:Arthur Schopenhauer 71:Christopher Janaway 49:Original title 43:Arthur Schopenhauer 23: 3136:Epistemology books 3060:Depressive realism 2936:Philipp Mainländer 2913:(Giacomo Leopardi) 2818:Philipp Mainländer 2793:Hegesias of Cyrene 2647:Adele Schopenhauer 2614:Hedgehog's dilemma 2117:The Descent of Man 1952:, Volume I, § 71. 1628:Westminster Review 1479:The Descent of Man 1459:Philipp Mainländer 1411:Tristan und Isolde 1399:is concerned with 1083:and his theory on 919: 835:landscape painting 772:Schopenhauer, 701:Ontology (Book II) 435: 177:University of Jena 157:German philosopher 3146:Metaphysics books 3108: 3107: 3043: 3042: 2911:Small Moral Works 2743: 2742: 2446:Media related to 2434:Works related to 2336:individuationis". 2259:10.1063/1.2169442 2114:Darwin, Charles. 1989:978-0-521-82598-6 1701:978-0-511-90985-6 1586:978-0-521-76805-4 1546: 1528: 1453:The philosophers 1436:Jorge Luis Borges 1370:Urworte. Orphisch 1332: 1331: 1234: 1233: 1065:twelve categories 879:Thus music is as 565:Indian philosophy 397:what is presented 270:negation of the " 122: 121: 115:Publication place 3163: 3131:Aesthetics books 3048:Related articles 3012:(Thomas Ligotti) 2943:The Last Messiah 2920:(Julius Bahnsen) 2892: 2798:Giacomo Leopardi 2770: 2763: 2756: 2747: 2671:Hendrik Soermans 2586: 2502: 2495: 2488: 2479: 2457: 2456: 2445: 2433: 2339: 2338: 2310: 2304: 2303: 2285: 2279: 2278: 2268: 2266: 2261: 2235: 2226: 2220: 2201: 2195: 2180: 2174: 2163: 2157: 2156: 2128: 2122: 2121: 2111: 2105: 2104: 2096: 2090: 2085: 2079: 2078: 2062: 2056: 2055: 2033: 2027: 2026: 2014: 2008: 2007: 2000: 1994: 1993: 1973: 1967: 1959: 1953: 1947: 1941: 1934: 1928: 1923:Barbara Hannan, 1921: 1915: 1909: 1903: 1900: 1894: 1893: 1875: 1869: 1868: 1850: 1844: 1843: 1825: 1819: 1818: 1800: 1794: 1787: 1781: 1780: 1779:on 22 July 2013. 1769: 1763: 1762: 1734: 1728: 1727: 1721: 1713: 1685: 1676: 1669: 1663: 1660: 1654: 1651: 1645: 1638: 1632: 1623: 1617: 1610: 1604: 1597: 1591: 1589: 1562: 1544:World portal 1542: 1541: 1535: 1524: 1523: 1522: 1517: 1378: 1323:On Epiphilosophy 1238: 1114: 897:Ethics (Book IV) 777: 695:cause-and-effect 645:Buddhist thought 478:German idealists 291:German idealists 247: 57: 56: 31: 24: 3173: 3172: 3166: 3165: 3164: 3162: 3161: 3160: 3111: 3110: 3109: 3104: 3085:Problem of evil 3039: 3030:(Colin Feltham) 2980: 2961:(David Benatar) 2883: 2852: 2779: 2774: 2744: 2739: 2715: 2676: 2623: 2587: 2578: 2511: 2506: 2454: 2426: 2411:Susanne Möbuß, 2347: 2345:Further reading 2342: 2331: 2312: 2311: 2307: 2300: 2287: 2286: 2282: 2264: 2262: 2233: 2228: 2227: 2223: 2202: 2198: 2184:Stephen Toulmin 2181: 2177: 2167:Stephen Toulmin 2164: 2160: 2130: 2129: 2125: 2113: 2112: 2108: 2098: 2097: 2093: 2086: 2082: 2064: 2063: 2059: 2048: 2035: 2034: 2030: 2016: 2015: 2011: 2002: 2001: 1997: 1990: 1975: 1974: 1970: 1960: 1956: 1948: 1944: 1935: 1931: 1922: 1918: 1910: 1906: 1901: 1897: 1890: 1877: 1876: 1872: 1865: 1852: 1851: 1847: 1840: 1827: 1826: 1822: 1815: 1802: 1801: 1797: 1788: 1784: 1771: 1770: 1766: 1751: 1736: 1735: 1731: 1714: 1702: 1687: 1686: 1679: 1670: 1666: 1661: 1657: 1652: 1648: 1639: 1635: 1624: 1620: 1611: 1607: 1598: 1594: 1587: 1564: 1563: 1559: 1555: 1536: 1520: 1518: 1512: 1372: 1338: 1333: 1290: 1282: 1245: 1235: 1192: 1184: 1121: 1077: 1069:Procrustean bed 1067:as a "terrible 1053:thing-in-itself 1031: 1025: 928:Wille zum Leben 899: 865:), and lastly, 839:animal painting 779: 771: 751: 745: 703: 680:Satz vom Grunde 668: 611: 577: 510:thing-in-itself 424: 303: 238:and related in 110: 34: 17: 12: 11: 5: 3171: 3170: 3167: 3159: 3158: 3153: 3148: 3143: 3138: 3133: 3128: 3123: 3113: 3112: 3106: 3105: 3103: 3102: 3097: 3092: 3087: 3082: 3077: 3072: 3067: 3062: 3057: 3051: 3049: 3045: 3044: 3041: 3040: 3038: 3037: 3031: 3025: 3019: 3018:, (Ken Coates) 3013: 3005: 3004:(Edgar Saltus) 2997: 2988: 2986: 2982: 2981: 2979: 2978: 2973: 2963: 2955: 2947: 2939: 2929: 2921: 2915: 2907: 2898: 2896: 2889: 2885: 2884: 2882: 2881: 2876: 2871: 2866: 2860: 2858: 2854: 2853: 2851: 2850: 2845: 2840: 2835: 2830: 2825: 2820: 2815: 2813:Olga Plümacher 2810: 2808:Julius Bahnsen 2805: 2800: 2795: 2789: 2787: 2781: 2780: 2775: 2773: 2772: 2765: 2758: 2750: 2741: 2740: 2738: 2737: 2732: 2723: 2721: 2717: 2716: 2714: 2713: 2706: 2699: 2692: 2684: 2682: 2678: 2677: 2675: 2674: 2668: 2662: 2656: 2650: 2644: 2638: 2631: 2629: 2625: 2624: 2622: 2621: 2616: 2611: 2606: 2601: 2595: 2593: 2589: 2588: 2581: 2579: 2577: 2576: 2569: 2562: 2555: 2548: 2547: 2546: 2534: 2527: 2519: 2517: 2513: 2512: 2507: 2505: 2504: 2497: 2490: 2482: 2476: 2475: 2467: 2451: 2439: 2425: 2424:External links 2422: 2421: 2420: 2409: 2407:978-0275967147 2387: 2365: 2346: 2343: 2341: 2340: 2329: 2305: 2299:978-0743264747 2298: 2280: 2221: 2196: 2175: 2158: 2123: 2120:. p. 586. 2106: 2091: 2080: 2057: 2047:978-0198768715 2046: 2028: 2009: 1995: 1988: 1968: 1954: 1942: 1936:Julian Young, 1929: 1916: 1904: 1895: 1888: 1870: 1863: 1845: 1838: 1820: 1813: 1795: 1782: 1764: 1750:978-1108964319 1749: 1729: 1700: 1677: 1664: 1655: 1646: 1633: 1618: 1605: 1592: 1585: 1556: 1554: 1551: 1550: 1549: 1531: 1511: 1508: 1470:Charles Darwin 1448:Samuel Beckett 1444:D. 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Hegel 183:, he lived in 120: 119: 116: 112: 111: 109: 108: 105: 102: 98: 96: 92: 91: 86: 82: 81: 78: 74: 73: 64: 60: 59: 50: 46: 45: 40: 36: 35: 32: 15: 13: 10: 9: 6: 4: 3: 2: 3169: 3168: 3157: 3154: 3152: 3149: 3147: 3144: 3142: 3139: 3137: 3134: 3132: 3129: 3127: 3124: 3122: 3119: 3118: 3116: 3101: 3098: 3096: 3093: 3091: 3088: 3086: 3083: 3081: 3078: 3076: 3073: 3071: 3068: 3066: 3063: 3061: 3058: 3056: 3053: 3052: 3050: 3046: 3035: 3032: 3029: 3026: 3023: 3020: 3017: 3014: 3011: 3010: 3006: 3003: 3002: 2998: 2996:(James Sully) 2995: 2994: 2990: 2989: 2987: 2983: 2977: 2974: 2971: 2970:Julio Cabrera 2967: 2964: 2962: 2960: 2956: 2954: 2953:(Emil Cioran) 2952: 2948: 2946: 2944: 2940: 2937: 2933: 2930: 2928: 2926: 2922: 2919: 2916: 2914: 2912: 2908: 2906: 2904: 2900: 2899: 2897: 2893: 2890: 2886: 2880: 2877: 2875: 2872: 2870: 2867: 2865: 2862: 2861: 2859: 2855: 2849: 2848:David Benatar 2846: 2844: 2843:Julio Cabrera 2841: 2839: 2836: 2834: 2831: 2829: 2828:Agnes Taubert 2826: 2824: 2821: 2819: 2816: 2814: 2811: 2809: 2806: 2804: 2801: 2799: 2796: 2794: 2791: 2790: 2788: 2786: 2782: 2778: 2771: 2766: 2764: 2759: 2757: 2752: 2751: 2748: 2736: 2733: 2731: 2729: 2725: 2724: 2722: 2718: 2712: 2711: 2707: 2705: 2704: 2700: 2698: 2697: 2693: 2691: 2690: 2686: 2685: 2683: 2679: 2672: 2669: 2666: 2663: 2661:(grandfather) 2660: 2657: 2655:(grandfather) 2654: 2651: 2648: 2645: 2642: 2639: 2636: 2633: 2632: 2630: 2626: 2620: 2617: 2615: 2612: 2610: 2607: 2605: 2604:Animal rights 2602: 2600: 2597: 2596: 2594: 2590: 2585: 2575: 2574: 2570: 2568: 2567: 2563: 2561: 2560: 2556: 2554: 2553: 2549: 2545: 2542: 2541: 2540: 2539: 2535: 2533: 2532: 2528: 2526: 2525: 2521: 2520: 2518: 2514: 2510: 2503: 2498: 2496: 2491: 2489: 2484: 2483: 2480: 2474: 2472: 2468: 2466: 2462: 2461: 2452: 2449: 2444: 2440: 2438:at Wikisource 2437: 2432: 2428: 2427: 2423: 2418: 2414: 2410: 2408: 2404: 2401:. 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B. Haldane 300: 298: 296: 292: 287: 283: 281: 277: 273: 269: 265: 261: 260: 255: 251: 246: 241: 237: 233: 229: 228:Immanuel Kant 225: 220: 218: 217: 212: 208: 204: 200: 196: 192: 191: 186: 182: 178: 174: 173: 167: 165: 161: 158: 154: 153: 148: 147: 142: 138: 134: 133: 128: 127: 117: 113: 106: 103: 100: 99: 97: 93: 90: 87: 83: 79: 75: 72: 68: 67:R. B. Haldane 65: 61: 58: 51: 47: 44: 41: 37: 30: 25: 19: 3141:Ethics books 3055:Antinatalism 3033: 3027: 3021: 3015: 3007: 2999: 2991: 2965: 2958: 2950: 2942: 2931: 2924: 2917: 2910: 2902: 2901: 2879:Radical evil 2864:Antinatalism 2785:Philosophers 2727: 2708: 2701: 2694: 2687: 2571: 2564: 2557: 2550: 2537: 2536: 2529: 2522: 2470: 2459: 2416: 2412: 2390: 2368: 2354: 2351:Magee, Bryan 2334: 2315: 2308: 2289: 2283: 2273: 2270: 2263:, retrieved 2241: 2237: 2224: 2217:Schopenhauer 2216: 2212: 2208: 2204: 2199: 2191: 2187: 2178: 2170: 2161: 2136: 2132: 2126: 2116: 2109: 2100: 2094: 2083: 2074: 2073:(1): 39–57. 2070: 2066: 2060: 2051: 2037: 2031: 2022: 2012: 1998: 1978: 1971: 1957: 1949: 1945: 1938:Schopenhauer 1937: 1932: 1924: 1919: 1911: 1907: 1898: 1879: 1873: 1854: 1848: 1829: 1823: 1804: 1798: 1790: 1785: 1777:the original 1767: 1739: 1732: 1690: 1672: 1667: 1658: 1649: 1641: 1636: 1626: 1621: 1613: 1608: 1600: 1595: 1567: 1560: 1534: 1533: 1516: 1515: 1493: 1491: 1484: 1477: 1473: 1468: 1462: 1452: 1423: 1422:, who cites 1410: 1396: 1390: 1382: 1368: 1362: 1357: 1341: 1339: 1326: 1281: 1228: 1219:On Teleology 1183: 1139: 1122: 1109: 1078: 1056: 1048: 1042: 1034: 1032: 1005: 975: 963: 944: 937: 936:(1839) and 931: 927: 924:will to life 920: 907:Tat Tvam Asi 905:The phrase " 889: 884: 880: 878: 870: 827:architecture 824: 819: 816:das Erhabene 815: 804: 791: 787: 780: 773: 770: 762: 756: 754: 726: 721: 715: 711: 706: 704: 690: 688: 683: 679: 671: 669: 659: 649: 640: 636: 632: 628: 624: 620: 614: 612: 603: 598: 591: 589: 580: 578: 548: 546: 529: 514:Ding an sich 513: 502: 494:epistemology 481: 471: 461: 457:propaedeutic 452: 448: 444: 438: 436: 431: 414: 408: 404: 400: 396: 392: 387: 381: 376: 371: 367: 361: 357: 351: 347: 343: 339: 335: 332:Vorstellung, 331: 329: 324: 320: 315: 311: 304: 285: 284: 272:will to life 257: 221: 214: 199:epistemology 194: 188: 170: 168: 151: 150: 145: 144: 131: 130: 125: 124: 123: 52: 18: 3095:Weltschmerz 3070:Misanthropy 2874:Misanthropy 2838:Emil Cioran 2730:(sculpture) 2681:Works about 1504:Schrödinger 1428:Thomas Mann 1393:World War I 1373: [ 1354:magnum opus 1162:On Rhetoric 989:Catholicism 959:determinism 820:stimulating 729:electricity 684:independent 561:ontological 480:. However, 415:Vorstellung 401:Vorstellung 393:Vorstellung 388:Vorstellung 372:Vorstellung 368:Vorstellung 358:Vorstellung 348:Vorstellung 344:Vorstellung 336:Vorstellung 245:Vorstellung 222:Taking the 164:Thomas Mann 89:Metaphysics 3115:Categories 2599:Aesthetics 2592:Philosophy 2330:0822939304 2139:(2): 203. 2133:The Monist 1759:1230906525 1553:References 1416:Schoenberg 1401:aesthetics 1293:On Preface 1275:On History 1257:On Madness 1013:Milky Ways 971:asceticism 915:Upanishads 911:Mahāvākyas 855:literature 569:Upanishads 526:categories 498:aesthetics 207:aesthetics 63:Translator 2985:Secondary 2213:Tractatus 2209:Tractatus 1718:cite book 1710:690111228 1577:297, n. 7 1573:Cambridge 1385:Jean Paul 1350:Jean Paul 1336:Influence 1314:On Ethics 1254:On Genius 1213:On Matter 1101:Schelling 1085:sexuality 951:empathise 881:immediate 847:sculpture 807:beautiful 737:cognition 678:(German: 542:causality 276:Platonism 264:suffering 254:phenomena 250:in itself 95:Published 2857:Concepts 2649:(sister) 2643:(mother) 2637:(father) 2465:LibriVox 2419:), 1998. 2153:27900310 1510:See also 1500:Einstein 1093:genetics 1075:Volume 2 1039:Voltaire 985:Hinduism 978:Buddhism 942:(1840). 652:epigraph 625:striving 609:Volume 1 585:ontology 530:a priori 522:noumenon 203:ontology 77:Language 2895:Primary 2720:Related 2265:8 March 2246:Bibcode 2023:Spiegel 1472:quoted 1440:Tolstoy 997:Judaism 982:Vedanta 966:suicide 913:of the 863:tragedy 812:sublime 796:science 733:gravity 629:wanting 268:ascetic 185:Dresden 118:Germany 85:Subject 2869:Duḥkha 2628:Family 2405: 2397: 2383: 2375: 2361: 2327: 2296: 2151: 2044: 1986: 1886: 1861: 1836: 1811: 1757: 1747: 1708: 1698: 1583: 1420:Mahler 1405:Wagner 1346:Goethe 1327: 1229: 1103:, and 1097:Fichte 1089:reason 999:, and 956:causal 947:egoism 859:poetry 849:, the 800:genius 764:Hamlet 637:urging 633:effort 621:desire 540:, and 490:ethics 405:object 240:causal 211:ethics 209:, and 181:Weimar 137:German 80:German 39:Author 2888:Works 2516:Books 2234:(PDF) 2149:JSTOR 1377:] 1358:never 1105:Hegel 1081:death 1041:from 1001:Islam 867:music 553:Plato 538:space 340:will, 280:Vedas 232:space 2403:ISBN 2395:ISBN 2381:ISBN 2373:ISBN 2359:ISBN 2325:ISBN 2294:ISBN 2267:2015 2042:ISBN 1984:ISBN 1884:ISBN 1859:ISBN 1834:ISBN 1809:ISBN 1755:OCLC 1745:ISBN 1724:link 1706:OCLC 1696:ISBN 1581:ISBN 1457:and 1446:and 1367:and 1348:and 1011:and 1009:Suns 980:and 885:will 861:and 851:nude 731:and 707:will 650:The 641:will 635:and 616:will 534:time 505:will 496:and 259:will 236:time 234:and 2321:131 2254:doi 2141:doi 1912:WWR 1476:in 1414:), 1047:: " 926:' ( 691:WWR 453:WWR 445:WWR 410:qua 226:of 146:WWV 132:WWR 3117:: 2353:, 2333:. 2323:. 2252:, 2242:58 2240:, 2236:, 2186:, 2169:, 2147:. 2137:21 2135:. 2069:. 2050:. 2021:. 1753:. 1720:}} 1716:{{ 1704:. 1680:^ 1579:, 1571:, 1489:. 1450:. 1442:, 1438:, 1434:, 1430:, 1418:, 1380:. 1375:de 1107:. 1099:, 995:, 961:. 853:, 845:, 841:, 837:, 833:, 829:, 767:. 658:: 631:, 627:, 623:, 571:. 544:. 536:, 282:. 219:. 205:, 201:, 166:. 143:, 139:: 135:; 2972:) 2968:( 2938:) 2934:( 2769:e 2762:t 2755:v 2501:e 2494:t 2487:v 2302:. 2256:: 2248:: 2155:. 2143:: 2071:8 2025:. 2006:. 1992:. 1966:) 1892:. 1867:. 1842:. 1817:. 1761:. 1726:) 1712:. 1590:) 1407:( 922:' 857:( 814:( 786:( 512:( 407:( 360:( 129:(

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Knowledge (XXG)

The World as Will and Representation

Index