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This essay focuses on Schopenhauer’s aesthetics and philosophy of art, areas of his philosophy which have attracted the most philosophical attention in recent years. After discussing the subjective and objective aspects of aesthetic experience on his account, I shall offer interpretations of Schopenhauer’s theory of the sublime and solution to the problem of tragedy. In addition, I shall touch upon the liveliest interpretive debates concerning his aesthetic theory: the intelligibility of the “Platonic Ideas” as the objects of aesthetic experience and (...) |
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(2003). The World as Representation: Schopenhauer's Arguments for Transcendental Idealism. British Journal for the History of Philosophy: Vol. 11, No. 1, pp. 57-87. |
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This thesis is primarily an attempt at solving some issues in Schopenhauer’s theory of salvation. My aim is to provide ways in which Schopenhauer’s soteriology could work. It is a partially reconstructive project in that I will be bringing to the forefront some of Schopenhauer’s assertions at the expense of others. My aim is to show that we are able to provide a much more cohesive and satisfying reading of Schopenhauer’s philosophical project if we let go of some of the (...) |
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It has previously been argued that Schopenhauer is a distinctive type of virtue ethicist (Hassan, 2019). The Aristotelian version of virtue ethics has traditionally been accused of being fundamentally egoistic insofar as the possession of virtues is beneficial to the possessor, and serve as the ultimate justification for obtaining them. Indeed, Schopenhauer himself makes a version of this complaint. In this chapter, I investigate whether Schopenhauer’s moral framework nevertheless suffers from this same objection of egoism in light of how he (...) |
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ABSTRACT Schopenhauer's argument against suicide has served as a punching bag for many modern-day commentators. Dale Jacquette, Sandra Shapshay, and David Hamlyn all argue that the premises of this argument or its conclusion are inconsistent with Schopenhauer's wider metaphysical and ethical project. This paper defends Schopenhauer from these charges. Along the way, it examines the relations between suicide, death by voluntary starvation, negation of the will, compassion, and Schopenhauer's critiques of cynicism and stoicism. The paper concludes that there may be (...) |
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ABSTRACT The aim of this paper is to elucidate Schopenhauer’s moral philosophy in terms of an ethics of virtue. This paper consists of four sections. In the first section I outline three major objections Schopenhauer raises for Kant’s moral philosophy. In section two I extract from these criticisms a framework for Schopenhauer’s own position, identifying how his moral psychology underpins a unified and hierarchical conception of virtue and vice. I then ascertain some strengths of this view. In section three I (...) |
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Nietzsche often appears, especially in his writings from the middle period, to endorse psychological egoism, namely the claim that all actions are motivated by, and are for the sake of, the agent’s own self-interest. I argue that Nietzsche’s position in Human, All Too Human should not be so understood. Rather, he is claiming, more weakly and more plausibly, that no action is entirely unegoistic, entirely free of egoistic motivations. Thus some actions might be motivated both by egoistic and unegoistic motives, (...) |
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D’après Schopenhauer, Kant commet deux erreurs dans sa théorie de la causalité : 1) Schopenhauer reproche à Kant d’appliquer la catégorie de causalité à la chose en soi, ce qui est en effet incompatible avec sa thèse selon laquelle les catégories valent uniquement pour le monde comme représentation et non pas pour la chose en soi. Si, en outre, la chose en soi était une entité inconnue, on pourrait dire – conformément à Schopenhauer – qu’elle n’est pas capable d’« affecter (...) |
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Schopenhauer’s bifurcation between optimistic and pessimistic religions is made, so I argue here, by means of five criteria: to perceive of existence as punishment, to believe that salvation is not attained through ‘works’, to preach compassion so as to lead towards ascetics, to manifest an aura of mystery around religious doctrines and to, at some deep level, admit to the allegorical nature of religious creeds. By clearly showing what makes up the ‘pessimism’ of a ‘pessimistic religion’, Schopenhauer’s own philosophical pessimism (...) |
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D’après Schopenhauer, Kant commet deux erreurs dans sa théorie de la causalité : 1) Schopenhauer reproche à Kant d’appliquer la catégorie de causalité à la chose en soi, ce qui est en effet incompatible avec sa thèse selon laquelle les catégories valent uniquement pour le monde comme représentation et non pas pour la chose en soi. Si, en outre, la chose en soi était une entité inconnue, on pourrait dire – conformément à Schopenhauer – qu’elle n’est pas capable d’« affecter (...) |
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For Schopenhauer, life is pain, and we are in need of a release from it. Death offers this release and should therefore be considered as a good thing, something desirable, a friend. He is well aware, however, that it is far from easy to reconcile ourselves with the idea of death. The purpose of this paper is to navigate the path towards the possibility of consolation in Schopenhauer’s philosophy. Quite remarkably, Schopenhauer is not only successful in consoling us for death; (...) |
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