Results for 'Schopenhauer'

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  1. Schopenhauer’s Two Metaphysics.Alistair Welchman - 2017 - In Sandra Shapshay (ed.), Palgrave Schopenhauer Handbook. Cham: Palgrave Macmillan. pp. 129-149.
    Schopenhauer positions himself squarely within the tradition of Kant’s transcendental idealism, and his first sense of the metaphysical comprises the synthetic cognition a priori that makes experience possible within transcendental idealism. This is Schopenhauer’s transcendental metaphysics. As he developed philosophically however, Schopenhauer devised a second sense of the metaphysical. This second sense also depends, albeit negatively, on transcendental idealism because its central claim—that the thing in itself should be identified with will—looks like precisely a species of transcendent (...)
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  2. Does Schopenhauer accept any positive pleasures?Joshua Isaac Fox - 2023 - European Journal of Philosophy 31 (4):902-913.
    Schopenhauer repeatedly claims that all pleasure is negative, and this view seems to play key roles throughout his work. Nonetheless, many scholars have argued that Schopenhauer actually acknowledges certain positive pleasures. Two major arguments have been offered for this reading, one focused on the link between Schopenhauer's view of pleasure and Plato's, and one focused on Schopenhauer's distinction between two components of aesthetic pleasure. I argue that neither way of motivating the positive pleasure reading succeeds. Both (...)
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  3. Schopenhauer on the Role of the Intellect in Human Cognition.Kienhow Goh - 2013 - Southwest Philosophy Review 29 (1).
    In Schopenhauer’s thought, the will’s primacy over the intellect seems to suggest that the intellect plays no role in determining what we do. I provide an alternative picture of the intellect as actively deliberating and choosing in abstract cognition from what it passively receives from the will in natural cognition.
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  4. Schopenhauer on the content of compassion.Colin Marshall - 2020 - Noûs 55 (4):782-799.
    On the traditional reading, Schopenhauer claims that compassion is the recognition of deep metaphysical unity. In this paper, I defend and develop the traditional reading. I begin by addressing three recent criticisms of that reading from Sandra Shapshay: that it fails to accommodate Schopenhauer's restriction to sentient beings, that it cannot explain his moral ranking of egoism over malice, and that Schopenhauer requires some level of distinction to remain in compassion. Against Shapshay, I argue that Schopenhauer (...)
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  5. Schopenhauer’s Moral Philosophy.Alistair Welchman - 2017 - In Sacha Golob & Jens Timmermann (eds.), The Cambridge History of Moral Philosophy. New York: Cambridge University Press. pp. 448-58.
    Arthur Schopenhauer (1788-1860) was a system philosopher in the grand tradition of classical German idealism. Broadly an adherent of Kant’s transcendental idealism, he is now most noted for his belief that Kant’s thing in itself can best be described as ‘will’, something he argued in his 1819 work The World as Will and Representation (WWRI 124/H 2:119). Schopenhauer’s term ‘will’ does not refer primarily to human willing, that is, conscious striving towards a goal. Following Kant he argues that (...)
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  6. Schopenhauer on suicide and negation of the will.Michal Masny - 2021 - British Journal for the History of Philosophy 29 (3):494-516.
    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 (...)
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  7. Schopenhauer's Understanding of Schelling.Alistair Welchman & Judith Norman - 2020 - In Robert L. Wicks (ed.), The Oxford Handbook of Schopenhauer. New York, NY: Oxford University Press, Usa. pp. 49-66.
    Schopenhauer is famously abusive toward his philosophical contemporary and rival, Friedrich William Joseph von Schelling. This chapter examines the motivations for Schopenhauer’s immoderate attitude and the substance behind the insults. It looks carefully at both the nature of the insults and substantive critical objections Schopenhauer had to Schelling’s philosophy, both to Schelling’s metaphysical description of the thing-in-itself and Schelling’s epistemic mechanism of intellectual intuition. It concludes that Schopenhauer’s substantive criticism is reasonable and that Schopenhauer does (...)
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  8. The standard interpretation of Schopenhauer's compensation argument for pessimism: A nonstandard variant.David Bather Woods - 2021 - European Journal of Philosophy 30 (3):961-976.
    According to Schopenhauer’s compensation argument for pessimism, the non-existence of the world is preferable to its existence because no goods can ever compensate for the mere existence of evil. Standard interpretations take this argument to be based on Schopenhauer’s thesis that all goods are merely the negation of evils, from which they assume it follows that the apparent goods in life are in fact empty and without value. This article develops a non-standard variant of the standard interpretation, which (...)
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  9. Schopenhauer on the Futility of Suicide.Colin Marshall - forthcoming - Mind.
    Schopenhauer repeatedly claims that suicide is both foolish and futile. But while many commentators have expressed sympathy for his charge of foolishness, most regard his charge of futility as indefensible even within his own system. In this paper, I offer a defense of Schopenhauer’s futility charge, based on metaphysical and psychological considerations. On the metaphysical front, Schopenhauer’s view implies that psychological connections extend beyond death. Drawing on Parfit’s discussion of personal identity, I argue that those connections have (...)
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  10. Schopenhauer’s Perceptive Invective.Michel-Antoine Xhignesse - 2020 - In Jens Lemanski (ed.), Language, Logic, and Mathematics in Schopenhauer. Basel, Schweiz: Birkhäuser. pp. 95-107.
    Schopenhauer’s invective is legendary among philosophers, and is unmatched in the historical canon. But these complaints are themselves worthy of careful consideration: they are rooted in Schopenhauer’s philosophy of language, which itself reflects the structure of his metaphysics. This short chapter argues that Schopenhauer’s vitriol rewards philosophical attention; not because it expresses his critical take on Fichte, Hegel, Herbart, Schelling, and Schleiermacher, but because it neatly illustrates his philosophy of language. Schopenhauer’s epithets are not merely spiteful (...)
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  11. Schopenhauer on the Rights of Animals.Stephen Puryear - 2017 - European Journal of Philosophy 25 (2):250-269.
    I argue that Schopenhauer’s ascription of (moral) rights to animals flows naturally from his distinctive analysis of the concept of a right. In contrast to those who regard rights as fundamental and then cast wrongdoing as a matter of violating rights, he takes wrong (Unrecht) to be the more fundamental notion and defines the concept of a right (Recht) in its terms. He then offers an account of wrongdoing which makes it plausible to suppose that at least many animals (...)
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  12. Schopenhauer on Spinoza: Animals, Jews, and Evil.Yitzhak Y. Melamed - 2023 - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian mind. New York, NY: Routledge.
    Schopenhauer’s philosophical engagement with Spinoza spreads over many fronts, and an adequate – not to say, complete – treatment of the topic, should cover at least the following issues: Schopenhauer’s critique (and misunderstanding) of Spinoza’s pivotal concept of causa sui; Schopenhauer’s claim that Spinoza confused reason [ratio] and cause [causa]; the relationship between Schopenhauer’s and Spinoza’s monisms; the eminent role that both philosophers assign to causality; and finally, Schopenhauer’s view of the world as a macroanthropos, (...)
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  13. Schopenhauer’s Twofold Dynamism.Valtteri Viljanen - 2009 - In Juhani Pietarinen & Valtteri Viljanen (eds.), The World as Active Power: Studies in the History of European Reason. Leiden: Brill. pp. 305-330.
    Even if we grant that the concept of force has an important place in Schopenhauer’s view of natural sciences and that we definitely should avoid treating Schopenhauer’s theory of the will as a scientific hypothesis, it still does not follow that dynamic concepts would not be of utmost importance for metaphysics as Schopenhauer conceives it. A careful analysis that takes into account the context provided by early modern thinkers reveals that Schopenhauer’s system is based on an (...)
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  14. Schopenhauer and Non-Cognitivist Moral Realism.Colin Marshall - 2017 - Journal of the History of Philosophy 55 (2):293-316.
    I argue that Schopenhauer’s views on the foundations of morality challenge the widely-held belief that moral realism requires cognitivism about moral judgments. Schopenhauer’s core metaethical view consists of two claims: that moral worth is attributed to actions based in compassion, and that compassion, in contrast to egoism, arises from deep metaphysical insight into the non-distinctness of beings. These claims, I argue, are sufficient for moral realism, but are compatible with either cognitivism or non-cognitivism. While Schopenhauer’s views of (...)
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  15. (1 other version)Schopenhauer's Pessimism.Byron Simmons - 2023 - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian mind. New York, NY: Routledge. pp. 282-296.
    Optimism and pessimism are two diametrically opposed views about the value of existence. Optimists maintain that existence is better than non-existence, while pessimists hold that it is worse. Arthur Schopenhauer put forward a variety of arguments against optimism and for pessimism. I will offer a synoptic reading of these arguments, which aims to show that while Schopenhauer’s case against optimism primarily focuses on the value or disvalue of life’s contents, his case for pessimism focuses on the ways in (...)
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  16. Schopenhauer's Rejection of the Moral Ought.Stephen Puryear - 2021 - In Patrick Hassan (ed.), Schopenhauer's Moral Philosophy. Abingdon, Oxon: Routledge. pp. 12-30.
    More than a century before Anscombe counseled us to jettison concepts such as that of the moral ought, or moral law, Schopenhauer mounted a vigorous attack on such prescriptive moral concepts, particularly as found in Kant. In this chapter I consider the four objections that constitute this attack. According to the first, Kant begs the question by merely assuming that ethics has a prescriptive or legislative-imperative form, when a purely descriptive-explanatory conception such as Schopenhauer’s also presents itself as (...)
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  17.  29
    Schopenhauer’s great and small ethics: On the mysteriousness, (im)mediacy, and (un)sociability of moral action.Vilmar Debona - 2022 - Schopenhauer Jahrbuch 103 (1):58-85.
    Schopenhauer bases morality on the concept of compassion, which he assumes to be the “great mystery of ethics”. He sees it and as a spontaneous action that can neither be taught or planned. However, some elements of his theory of human action allow us to conceive of an ethical-moral action (the compassionate act) as something less mysterious or immediate, rather a mediated and planned action in its social or sociability dimension, or even as one which is suggested. In this (...)
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  18. (1 other version)Schopenhauer and Modern Moral Philosophy.Stephen Puryear - 2023 - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian mind. New York, NY: Routledge. pp. 228-40.
    Anscombe counsels us to dispense with those moral concepts that presuppose a divine law conception of ethics, among which she numbers the concepts of “moral obligation and moral duty, […] of what is morally right and wrong, and of the moral sense of ‘ought’.” Schopenhauer made a similar point more than a century earlier, though his critique implicates a narrower range of concepts. Through reflection on his accounts of right and wrong and of duty and obligation, this chapter attempts (...)
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  19. Schopenhauer on inner awareness and world-understanding.Vasfi Onur Özen - 2023 - British Journal for the History of Philosophy 31 (5):1005-1027.
    I argue against a prevailing interpretation of Schopenhauer’s account of inner awareness and world-understanding. Because scholars have typically taken on board the assumption that inner awareness is non-representational, they have concerned themselves in the main with how to transfer this immediate cognition of will in ourselves and apply it to our understanding of the world–as–representation. Some scholars propose that the relation of the world-as-will to the world-as-representation is to be understood in figurative or metaphorical terms. I disagree because, for (...)
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  20. Deleuze and Schopenhauer.Alistair Welchman - 2015 - In Craig Lundy & Daniela Voss (eds.), At the Edges of Thought: Deleuze and Post-Kantian Philosophy. Edinburgh: Edinburgh University Press. pp. 213-252.
    Deleuze does not mention Schopenhauer very frequently. Certainly Schopenhauer does not appear to be in the counter-canon of life-affirming philosophers that Deleuze so values – indeed, far from it. Nor does he appear to be even a favoured ‘enemy’ as he describes Kant, or as he sometimes appears to view Hegel. Nevertheless, I think Schopenhauer’s break from Kant is crucial for understanding not only Deleuze’s account of Nietzsche, but also for a proper grasp of the core Deleuzian (...)
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  21. Schopenhauer and the Stoics.Jonathan Head - 2016 - Pli:90-105.
    This paper considers the largely unexplored relation between Schopenhauer’s metaphysical system of Will and the philosophical therapy offered by Stoicism. By focusing on three key texts from disparate points in Schopenhauer’s philosophical career, as well as considering live debates regarding the metaphorical nature of his thought and his soteriology, I argue that the general view of straightforward opposition between himself and the Stoics is not the correct one. Rather, there are deep parallels to be found between the therapeutic (...)
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  22. Schopenhauer on the State and Morality.David Bather Woods - 2017 - In Sandra Shapshay (ed.), Palgrave Schopenhauer Handbook. Cham: Palgrave Macmillan. pp. 299-322.
    This chapter argues that Schopenhauer’s political philosophy, on the one hand, is conservative in character, while his moral philosophy, on the other, has progressive applications to social and political life. While this is not inconsistent in itself, it does confound Schopenhauer’s expectation that the norms of political justice converge on the same set of outwards behaviors as the norms of moral justice.
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  23. Schopenhauer and the Empirical Confirmations of Philosophy.Marco Segala - 2010 - Idealistic Studies 40 (1-2):27-41.
    This paper focuses on Schopenhauer’s On the Will in Nature (1836), a book which is generally underestimated by scholars interested in Schopenhauer’sphilosophy. This essay analyses its genesis in Schopenhauer’s manuscripts, examines its role in Schopenhauer’s thought and its relationship with The World asWill and Representation, and locates its content and meaning with reference to the philosophical and scientific context. Aim of the article is a better understanding of Schopenhauer’s treatise, and such a scope is pursued (...)
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  24. Schopenhauer, Arthur (1788–1860).Valtteri Viljanen - 2024 - In Karolina Hübner & Justin Steinberg (eds.), The Cambridge Spinoza lexicon. Cambridge: Cambridge University Press.
    This is the penultimate version of the entry for the forthcoming Cambridge Spinoza Lexicon (pp. 480–1).
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  25. Schopenhauer’s pessimism.David Woods - 2014 - Dissertation, University of Southampton
    In this thesis I offer an interpretation of Arthur Schopenhauer’s pessimism. I argue against interpreting Schopenhauer’s pessimism as if it were merely a matter of temperament, and I resist the urge to find a single standard argument for pessimism in Schopenhauer’s work. Instead, I treat Schopenhauer’s pessimism as inherently variegated, composed of several distinct but interrelated pessimistic positions, each of which is supported by its own argument. I begin by examining Schopenhauer’s famous argument that willing (...)
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  26. Schopenhauer's Sexual Ethics.David Bather Woods - 2021 - In Patrick Hassan (ed.), Schopenhauer's Moral Philosophy. Abingdon, Oxon: Routledge.
    This chapter examines the ethical matters that arise from Schopenhauer’s discussions of sexual love and sexual practices. It presents Schopenhauer's remarks on “pederasty”, among other “unnatural lusts”, and attempts to disentangle Schopenhauer’s judgements on these practices from the principles that guide them. It considers these practices in the light of Schopenhauer's ethics of asceticism and his ethics of compassion and concludes that Schopenhauer’s objections to them are not always moral in nature, strictly speaking, and where (...)
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  27. Schopenhauers Logikdiagramme in den Mathematiklehrbüchern Adolph Diesterwegs.Jens Lemanski - 2022 - Siegener Beiträge Zur Geschichte Und Philosophie der Mathematik 16:97-127.
    Ein Beispiel für die Rezeption und Fortführung der schopenhauerschen Logik findet man in den Mathematiklehrbüchern Friedrich Adolph Wilhelm Diesterwegs (1790–1866), In diesem Aufsatz werden die historische und systematische Dimension dieser Anwendung von Logikdiagramme auf die Mathematik skizziert. In Kapitel 2 wird zunächst die frühe Rezeption der schopenhauerschen Logik und Philosophie der Mathematik vorgestellt. Dabei werden einige oftmals tradierte Vorurteile, die das Werk Schopenhauers betreffen, in Frage gestellt oder sogar ausgeräumt. In Kapitel 3 wird dann die Philosophie der Mathematik und der (...)
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  28. Nihilism: Schopenhauer, Nietzsche and Now.Peter Stewart-Kroeker - 2023 - Open Philosophy 6 (1):178-95.
    In this paper, I discuss how Nietzsche’s critique of nihilism concerns the complicity between Christian morality and modern atheism. I unpack in what sense Schopenhauer’s ascetic denial of the will signifies a return to nothingness, what he calls the nihil negativum. I argue that Nietzsche’s formulation of nihilism specifically targets Schopenhauer’s pessimism as the culmination of the Western metaphysical tradition, the crucial stage of its intellectual history in which the scientific pursuit of truth finally unveils the ascetic will (...)
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  29. Schopenhauer's Pessimism as Response to Kant's Rationalism.Kathryn Perdikis - manuscript
    Arthur Schopenhauer's “The World as Will and Representation” is a continuation and completion of the Kantian philosophical project. Schopenhauer proposes that rather than causality being an empirical consequence, as Kant implies in his Critique of Pure Reason, causality is an a priori phenomenon, happening independent of any knowledge of causality itself. Therefore, he challenges Kantian rationalism with pessimism. To begin this work stating the stark contrast between Kant’s epistemology and Schopenhauer’s, I note the few yet crucial characteristics (...)
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  30. Schopenhauers Gebrauchstheorie der Bedeutung und das Kontextprinzip: Eine Parallele zu Wittgensteins ›Philosophischen Untersuchungen‹.Jens Lemanski - 2016 - Schopenhauer Jahrbuch 2016 (97):171-195.
    In previous research, Schopenhauer is regarded as a consistent representative of a classical picture theory of language. The paper shows, however, that Schopenhauer does not only present a use theory of meaning in his lectures on logic, but also justifies it with the help of the context principle. Furthermore, it is discussed to what extent Schopenhauer's use theory of meaning is similar to the semantic theory of Ludwig Wittgenstein and his successors.
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  31. Schopenhauers Pech mit dem Farbenlehrer Goethe.Olaf L. Müller - 2023 - In Thomas Regehly (ed.), Schopenhauer in Goethes Weimar. "Ob nicht Natur zuletzt sich doch ergründe ...?". Edition Faust. pp. 246-291.
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  32. A Pragmatic Look at Schopenhauer’s Pessimism.Allison Parker - 2019 - Stance 12 (1):107-115.
    Schopenhauer’s pessimistic philosophy is a depressing read. He writes many pages about how suffering is the norm, and any happiness we feel is merely a temporary alleviation of suffering. Even so, his account of suffering rings true to many readers. What are we to do with our lives if Schopenhauer is right, and we are doomed to suffer? In this paper, I use William James’ pragmatic method to find practical implications of Schopenhauer’s pessimism. I provide a model (...)
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  33. The Ambiguity in Schopenhauer’s Doctrine of the Thing-in-Itself.Vasfi Onur Özen - 2020 - Review of Metaphysics 74 (294):251-288.
    The general attitude towards Arthur Schopenhauer’s metaphysics is rather fiercely critical and at times even tendentious. It seems that the figure of Schopenhauer as an irredeemably flawed, stubborn, and contradictory philosopher serves as a leitmotiv among scholars. Schopenhauer’s identification of the thing-in-itself with the will continues to be a thorny puzzle in the secondary literature, and it presents perhaps the greatest challenge to Schopenhauer scholars. Schopenhauer borrows the term ‘thing-in-itself’ from Immanuel Kant, who uses it (...)
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  34.  41
    (1 other version)Schopenhauer e a Razão Prática.Vilmar Debona - 2009 - Kínesis (Unesp) 1 (2):277-286.
    No presente artigo analisamos, em primeira instância, alguns aspectos da interpretação realizada por Schopenhauer sobre a razão prática de Kant. Para tanto, sublinhamos que a crítica schopenhaueriana de tal conceito e da moral imperativa kantiana pode ser apreendida mediante o elogio que Schopenhauer tece à filosofia teórica em geral de Kant. Em seguida, atentamos para o que aquele pensador entende por razão prática especificamente a partir de noções presentes em O mundo como vontade e como representação, na Crítica (...)
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  35. Reattaching Shadows: Dancing with Schopenhauer.Joshua Maloy Hall - 2014 - PhaenEx 9 (1):1.
    The structure of my investigation is as follows. I will begin with Schopenhauer’s very brief explicit mention of dance, and then try to understand the exclusion of dance from his extended discussion of the individual arts. Toward this latter end I will then turn to Francis Sparshott essay, which situates Schopenhauer’s thought in terms of Plato’s privileging of dance (in the Laws) as the consummate participatory art, and which observes that Schopenhauer’s dance is that of Shiva, lord (...)
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  36. (1 other version)Schopenhauer's Five-Dimensional Normative Ethics.Colin Marshall & Kayla Mehl - 2023 - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian mind. New York, NY: Routledge.
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  37. Is Schopenhauer's Pessimism Sustainable?Nebojsa Jocic -
    In this essay, I will look into Arthur Schopenhauer’s pessimism, which culminates in the view that since life is not worth living, it is better for us to deny it than try to affirm it. I will argue that his pessimism is not sustainable, and that it fails on its own propositions. In section 1, I will look at the importance of suffering as the central point in Schopenhauer’s pessimism. For Schopenhauer, the essence of the world, which (...)
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  38. (1 other version)Schopenhauer's Aesthetic Ideology.Michel-Antoine Xhignesse - 2023 - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian mind. New York, NY: Routledge. pp. 127-40.
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  39. Schopenhauer and Asian Thought. [REVIEW]Alistair Welchman - 2009 - Journal of Indo-European Studies 37:26-43.
    This collection of eight essays arises, albeit indirectly, from the founding of the Indian section of the Schopenhauer Society in 2003: it contains a selection of papers from their conference in New Delhi in February 2005 on the subject of ‘Schopenhauer and Indian Thought’ as well as from two further conferences held on a similar theme in Mainz in 2005 and 2006.
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  40. Reism, Concretism and Schopenhauer Diagrams.Jens Lemanski & Michał Dobrzański - 2020 - Studia Humana 9 (3/4):104-119.
    Reism or concretism are the labels for a position in ontology and semantics that is represented by various philosophers. As Kazimierz Ajdukiewicz and Jan Woleński have shown, there are two dimensions with which the abstract expression of reism can be made concrete: The ontological dimension of reism says that only things exist; the semantic dimension of reism says that all concepts must be reduced to concrete terms in order to be meaningful. In this paper we argue for the following two (...)
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  41. Schopenhauer and Contemporary Metaethics.Colin Marshall - 2017 - In Sandra Shapshay (ed.), Palgrave Schopenhauer Handbook. Cham: Palgrave Macmillan. pp. 239-59.
    In this chapter, Colin Marshall argues that Schopenhauer’s views about the foundations of morality pose important challenges for five tenets of contemporary metaethics. After presenting these challenges, Marshall explores the potential viability of contemporary Schopenhauerian approaches to metaethics that would leave aside his radical metaphysical monism.
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  42. Schopenhauer e Nietzsche: do dualismo metafísico ao princípio da unidade-múltipla.Luiz Carlos Mariano da Rosa - 2014 - Revista Húmus 4 (12):59-76.
    Perfazendo a primeira filosofia existencial trágica, a doutrina de Schopenhauer atribui a origem do caráter simultaneamente trágico, absurdo e doloroso da existência ao querer viver, implicando um pessimismo que impõe à felicidade uma condição negativa, à medida que o sofrimento emerge como o fundamento de toda a vida, constituindo-se o prazer estético uma possibilidade quanto à superação da dor e do tédio, conforme assinala o artigo cujo trabalho mostra a correlação envolvendo a perspectiva da metafísica da vontade e o (...)
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  43. Schopenhauer's World. The System of The World as Will and Presentation I.Jens Lemanski - 2017 - Schopenhaueriana. Revista Española de Estudios Sobre Schopenhauer 2:297–315.
    in recent years, the research on Schopenhauer has shown a change in the interpretation of his main work, «The World as Will and Presentation», from (1) a normative and linear instruction which guides the reader from idealism to mysticism, pessimism and nothingness to (2) value-free and independent descriptions of the world with all phenomena (like idealism, mysticism, nothingness etc.) in it. thus Schopenhauer’s main work has become an empirical or baconian approach—something like a «philosophical cosmography»—. this fundamental change (...)
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  44. Schopenhauer and Nietzsche: the metaphysical dualism the principle of multiple-unit.Luiz Carlos Mariano da Rosa - 2014 - Revista Filosofia Capital 9 (2): 85-98.
    Perfazendo a primeira filosofia existencial trágica, a doutrina de Schopenhauer atribui a origem do caráter simultaneamente trágico, absurdo e doloroso da existência ao querer viver, implicando um pessimismo que impõe à felicidade uma condição negativa, à medida que o sofrimento emerge como o fundamento de toda a vida, constituindo-se o prazer estético uma possibilidade quanto à superação da dor e do tédio, conforme assinala o artigo cujo trabalho mostra a correlação envolvendo a perspectiva da metafí­sica da vontade e o (...)
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  45. SCHOPENHAUER: an evaluation of his theory of will.Andrew John Cantwell - 2012 - Dissertation, University of Tasmania
    The aims of this paper are twofold: firstly, to give the reader a comprehensive- but not exhaustive- understanding of Schopenhauer’s theory of will, and, secondly, to elucidate certain problems inherent in this theory. Schopenhauer’s epistemology, dual aspect ontology, aesthetics, ethics, and pessimism are explored. Additionally, a cursory exposition of Kant’s metaphysics is presented, along with Schopenhauer’s critique of this. Possible solutions to problems in his theory are expounded and subsequently critiqued. Most salient of these problems is his (...)
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  46. Schopenhauer's Titus Argument.Colin Marshall - 2021 - In Patrick Hassan (ed.), Schopenhauer's Moral Philosophy. Abingdon, Oxon: Routledge.
    In one of his arguments for taking compassion to be the basis of morality, Schopenhauer offers a thought experiment involving two characters: Titus and Caius. The 'Titus Argument,' as I call it, has been misunderstood by many of Schopenhauer's readers, but is, I argue, worthy of attention by contemporary ethicists and metaethicists. In this chapter, I clarify the argument's structure, methodology, and its key philosophical move, drawing comparisons with Newton's experimental methodology in optics and Raimond Gaita's moral parodies.
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  47. Schopenhauer's narrower sense of morality.David E. Cartwright - 1999 - In Christopher Janaway (ed.), The Cambridge Companion to Schopenhauer. New York: Cambridge University Press. pp. 252--292.
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  48. Arthur Schopenhauer e a exaltação da moral cristã em Para além de bem e mal de Friedrich Nietzsche.Josadaque Martins Silva, Cristiane da Silva Ferreira & Juliano Batista dos Santos - 2021 - Revista Alembra 3 (6):79-87.
    Este artigo tem por objetivo mostrar que no quinto capítulo, § 186, de Para além de bem e mal, Nietzsche critica a pretensão clássica dos filósofos de fundamentar a moral e de formular uma ciência da moral, porém sem jamais indagar-se sobre o sentido da própria moral e sua problemática. E mais, expor que tal crítica nietzscheana atinge Arthur Schopenhauer, cuja fundamentação da moral estaria implícita na seguinte asseveração: “neminen laede, imo omines, quantum potes, iuva! – não faças mal (...)
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  49. Proust and Schopenhauer.David Bather Woods - 2022 - In Anna Elsner & Thomas Stern (eds.), The Proustian Mind. New York, NY: Routledge.
    This chapter is divided into three sections. In the first, I identify the mentions of Schopenhauer in À la recherche du temps perdu. I use an implicit reference to Schopenhauer by Swann to open a discussion of Schopenhauer’s theory of music. I attempt to downplay its identification, suggested by some commentators, with both the views about music expressed in the novel and the form of the novel itself. In the second section, I discuss Proust’s references to (...) in his essay on reading. I confirm that Proust well understood Schopenhauer’s relationship with his own erudition and suggest that Schopenhauer’s influence on Proust may take the form of an incitement to think for oneself. In the third and final section, I consider several potential points of convergence between Proust and Schopenhauer concerning states of the will. However, in all cases I find, as I do throughout the chapter, that below the surface Proust and Schopenhauer often part ways. (shrink)
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  50. Schopenhauer On The Epistemological Value Of Art.Vid Simoniti - 2008 - Postgraduate Journal of Aesthetics 5 (3):19-28.
    Art, as discussed in the third book of Arthur Schopenhauer’s The World as Will and Representation, plays a double role in his philosophical system. On one hand, beholding an object of aesthetic worth provides the spectator with a temporary cessation of the otherwise incessant suffering that Schopenhauer takes life to be; on the other, art creates an epistemological bridge between ourselves and the world as it really is: unlike science which only studies relations between things, contemplation of art (...)
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