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Arthur Schopenhauer
Arthur Schopenhauer
Life
LIFE
singer, Caroline Richter (called Medon), and had a relationship with her for several years. He discarded marriage
plans, however, writing, Marrying means to halve ones
rights and double ones duties, and Marrying means
to grasp blindfolded into a sack hoping to nd an eel
amongst an assembly of snakes. When he was forty-three
years old, he took interest in seventeen-year-old Flora
Weiss but she rejected him as recorded in her diary.[25]
Schopenhauer as a youth
born and died the same year.[18][19] In 1820, Schopenhauer became a lecturer at the University of Berlin. He
scheduled his lectures to coincide with those of the famous philosopher G. W. F. Hegel, whom Schopenhauer
described as a clumsy charlatan.[20] However, only ve
students turned up to Schopenhauers lectures, and he
dropped out of academia. A late essay, On University
Philosophy, expressed his resentment towards the work
conducted in academies.
While in Berlin, Schopenhauer was named as a defendant in a lawsuit initiated by a woman named Caroline Marquet.[21] She asked for damages, alleging that
Schopenhauer had pushed her. According to Schopenhauers court testimony, she deliberately annoyed him by
raising her voice while standing right outside his door.[22]
Marquet alleged that the philosopher had assaulted and
battered her after she refused to leave his doorway. Her
companion testied that she saw Marquet prostrate outside his apartment. Because Marquet won the lawsuit,
Schopenhauer made payments to her for the next twenty
years.[23] When she died, he wrote on a copy of her death
certicate, Obit anus, abit onus (The old woman dies, the
burden is lifted).[24] In 1819 the fortunes of his mother
and sister, and himself, were threatened by the failure of
the rm in Danzig in which his father had been a director
and shareholder. His sister accepted a compromise compensation package of 70 per cent, but Schopenhauer angrily refused this, and eventually recovered 9400 thalers.
2.2
Thought
2.1
3
my representation. Will, for Schopenhauer, is what Kant
called the "thing-in-itself.[31] Nietzsche was greatly inuenced by this idea of Will, while developing it in a different direction.
For Schopenhauer, human desiring, willing, and craving cause suering or pain. A temporary way to escape this pain is through aesthetic contemplation (a
method comparable to Zape's "Sublimation"). Aesthetic contemplation allows one to escape this pain
albeit temporarilybecause it stops one perceiving the
world as mere presentation. Instead, one no longer perceives the world as an object of perception (therefore
as subject to the Principle of Sucient Grounds; time,
space and causality) from which one is separated; rather
one becomes one with that perception: "one can thus no
longer separate the perceiver from the perception" (The
World as Will and Representation, section 34). From this
immersion with the world one no longer views oneself as
an individual who suers in the world due to ones individual will but, rather, becomes a "subject of cognition" to
a perception that is "Pure, will-less, timeless" (section 34)
where the essence, ideas, of the world are shown. Art is
the practical consequence of this brief aesthetic contemplation as it attempts to depict ones immersion with the
world, thus tries to depict the essence/pure ideas of the
world. Music, for Schopenhauer, was the purest form of
art because it was the one that depicted the will itself without it appearing as subject to the Principle of Sucient
Grounds, therefore as an individual object. According to
Daniel Albright, Schopenhauer thought that music was
the only art that did not merely copy ideas, but actually
embodied the will itself.[32]
He deemed music to be a timeless, universal language which is comprehended everywhere, and can imbue global enthusiasm, if in possession of a signicant
melody.[33]
2.3 Mathematics
Schopenhauers realist views on mathematics are evident
in his criticism of the contemporary attempts to prove the
parallel postulate in Euclidean geometry. Writing shortly
before the logical independence of the axiom was demonstrated by the discovery of hyperbolic geometry, and long
before the general theory of relativity revealed that it does
not express a property of physical space, Schopenhauer
criticized mathematicians for trying to prove from indirect concepts that which he held to be directly evident
from perception.
The Euclidean method of demonstration
2 THOUGHT
has brought forth from its own womb its most
striking parody and caricature in the famous
controversy over the theory of parallels, and
in the attempts, repeated every year, to prove
the eleventh axiom[34] (also known as the fth
postulate). The axiom asserts, and that indeed through the indirect criterion of a third
intersecting line, that two lines inclined to each
other (for this is the precise meaning of less
than two right angles), if produced far enough,
must meet. Now this truth is supposed to be
too complicated to pass as self-evident, and
therefore needs a proof; but no such proof
can be produced, just because there is nothing
more immediate.[35]
2.4 Ethics
Schopenhauer, 1852
2.5
Psychology
actions are necessary and determined because every human being, even every animal, after the motive has appeared, must carry out the action which alone is in accordance with his inborn and immutable character.[42]
A denite action inevitably results when a particular motive inuences a persons given, unchangeable character.
The State, Schopenhauer claimed, punishes criminals in
order to prevent future crimes. It does so by placing beside every possible motive for committing a wrong a more
powerful motive for leaving it undone, in the inescapable
punishment. Accordingly, the criminal code is as complete a register as possible of counter-motives to all criminal actions that can possibly be imagined....[43]
...the law and its fulllment, namely punishment, are directed essentially to the future,
not to the past. This distinguishes punishment
from revenge, for revenge is motivated by what
has happened, and hence by the past as such.
All retaliation for wrong by inicting a pain
without any object for the future is revenge,
and can have no other purpose than consolation
for the suering one has endured by the sight of
the suering one has caused in another. Such
a thing is wickedness and cruelty, and cannot
be ethically justied. ...the object of punishment...is deterrence from crime.... Object and
purpose for the future distinguish punishment
from revenge, and punishment has this object
only when it is inicted in fulllment of a law.
Only in this way does it proclaim itself to be
inevitable and infallible for every future case;
and thus it obtains for the law the power to
deter....[43][44]
5
Seneca, Hobbes, Pufendorf, and Anselm Feuerbach.
Schopenhauer declared that their teaching was corrupted
by subsequent errors and therefore was in need of
clarication.[43]
2.4.2 God
Even though Schopenhauer ended his treatise on the freedom of human will with the postulate of everyones responsibility for their character and, consequently, acts
the responsibility following from ones being the Will as
noumenon (from which also all the characters and creations come)he considered his views incompatible with
theism, on grounds of fatalism and, more generally, responsibility for evil. In Schopenhauers philosophy the
dogmas of Christianity lose their signicance,[48] and the
Last Judgment is no longer preceded by anything"the
world is itself the Last Judgment on it.[49] Whereas God,
if he existed, would be evil.[50]
2.5 Psychology
Philosophers have not traditionally been impressed by the
tribulations of sex, but Schopenhauer addressed it and related concepts forthrightly:
...one ought rather to be surprised that a thing
[sex] which plays throughout so important a
part in human life has hitherto practically been
disregarded by philosophers altogether, and
lies before us as raw and untreated material.[51]
2 THOUGHT
Schopenhauer, by his own admission, did not give much
thought to politics, and several times he writes proudly
of how little attention he had paid to political aairs of
[his] day. In a life that spanned several revolutions in
French and German government, and a few continentshaking wars, he did indeed maintain his aloof position
of minding not the times but the eternities. He wrote
many disparaging remarks about Germany and the Germans. A typical example is, For a German it is even
good to have somewhat lengthy words in his mouth, for
he thinks slowly, and they give him time to reect.[56]
Schopenhauer attributed civilizational primacy to the
northern white races due to their sensitivity and creativity (except for the ancient Egyptians and Hindus whom he
saw as equal):
2.6.1
Politics
2.6
2.6.2
Views on women
In Schopenhauers 1851 essay Of Women, he expressed his opposition to what he called TeutonicoChristian stupidity of reexive unexamined reverence
(abgeschmackten Weiberveneration)[60] for the female.
Schopenhauer wrote that Women are directly tted for
acting as the nurses and teachers of our early childhood
by the fact that they are themselves childish, frivolous and
short-sighted. He opined that women are decient in
artistic faculties and sense of justice, and expressed opposition to monogamy. Indeed, Rodgers and Thompson
in Philosophers Behaving Badly call Schopenhauer a
misogynist without rival in....Western philosophy. He
claimed that woman is by nature meant to obey. The essay does give some compliments, however: that women
are decidedly more sober in their judgment than [men]
are and are more sympathetic to the suering of others.
Schopenhauers controversial writings have inuenced
many, from Friedrich Nietzsche to nineteenth-century
feminists.[61] Schopenhauers biological analysis of the
dierence between the sexes, and their separate roles
in the struggle for survival and reproduction, anticipates some of the claims that were later ventured by
Schopenhauer at age 58 on 16 May 1846
sociobiologists and evolutionary psychologists.[62]
After the elderly Schopenhauer sat for a sculpture portrait by Elisabet Ney, he told Richard Wagners friend
Malwida von Meysenbug, I have not yet spoken my last
word about women. I believe that if a woman succeeds
in withdrawing from the mass, or rather raising herself
above the mass, she grows ceaselessly and more than a
man.[63]
2.6.3
ties, we are led to the view that a real and thorough improvement of the human race might
be reached not so much from outside as from
within, not so much by theory and instruction
as rather by the path of generation. Plato had
something of the kind in mind when, in the
fth book of his Republic, he explained his plan
for increasing and improving his warrior caste.
If we could castrate all scoundrels and stick
all stupid geese in a convent, and give men of
noble character a whole harem, and procure
men, and indeed thorough men, for all girls of
intellect and understanding, then a generation
would soon arise which would produce a better
age than that of Pericles.[66]
8
2.6.4
2 THOUGHT
Animal welfare
As a consequence of his monistic philosophy, Schopenhauer was very concerned about the welfare of
animals.[69] For him, all individual animals, including humans, are essentially the same, being phenomenal
manifestations of the one underlying Will. The word
will designated, for him, force, power, impulse,
energy, and desire; it is the closest word we have that
can signify both the real essence of all external things
and also our own direct, inner experience. Since every
living thing possesses will, then humans and animals are
fundamentally the same and can recognize themselves in
each other.[70] For this reason, he claimed that a good
person would have sympathy for animals, who are our
fellow suerers.
Compassion for animals is intimately associated with goodness of character, and it may
be condently asserted that he who is cruel to
living creatures cannot be a good man.[71]
against the aims and ends of nature, and that in a matter that is all important and of the greatest concern to
her, it must in fact serve these very aims, although only
indirectly, as a means for preventing greater evils.[80]
Shrewdly anticipating the interpretive distortion, on the
part of the popular mind, of his attempted scientic explanation of pederasty as personal advocacy (when he
had otherwise described the act, in terms of spiritual
ethics, as an objectionable aberration), Schopenhauer
sarcastically concludes the appendix with the statement
that by expounding these paradoxical ideas, I wanted to
grant to the professors of philosophy a small favour, for
they are very disconcerted by the ever-increasing publicization of my philosophy which they so carefully concealed. I have done so by giving them the opportunity
of slandering me by saying that I defend and commend
pederasty.[81]
Nothing leads more denitely to a recognition of the identity of the essential nature in
animal and human phenomena than a study of
zoology and anatomy.[72]
The assumption that animals are without
rights and the illusion that our treatment of
them has no moral signicance is a positively
outrageous example of Western crudity and
barbarity. Universal compassion is the only
guarantee of morality.[73]
9
Friedrich Krause. Krause was then a minor and rather unorthodox philosopher who attempted to mix his own ideas
with that of ancient Indian wisdom. Krause had also mastered Sanskrit, unlike Schopenhauer, and the two developed a professional relationship. It was from Krause that
Schopenhauer learned meditation and received the closest
thing to expert advice concerning Indian thought.[84]
Most noticeable, in the case of Schopenhauers work,
was the signicance of the Chandogya Upanishad, whose
Mahavakya, Tat Tvam Asi is mentioned throughout The
World as Will and Representation.[85]
3 Inuences
Schopenhauer said he was inuenced by the Upanishads,
Immanuel Kant and Plato. References to Eastern philosophy and religion appear frequently in Schopenhauers
writing. As noted above, he appreciated the teachings
of the Buddha and even called himself a Buddhist.[100]
He said[101] that his philosophy could not have been conceived before these teachings were available.
Concerning the Upanishads and Vedas, he writes in The
World as Will and Representation:
10
4
If the reader has also received the benet
of the Vedas, the access to which by means
of the Upanishads is in my eyes the greatest
privilege which this still young century (1818)
may claim before all previous centuries, if then
the reader, I say, has received his initiation in
primeval Indian wisdom, and received it with
an open heart, he will be prepared in the very
best way for hearing what I have to tell him.
It will not sound to him strange, as to many
others, much less disagreeable; for I might, if
it did not sound conceited, contend that every one of the detached statements which constitute the Upanishads, may be deduced as a
necessary result from the fundamental thoughts
which I have to enunciate, though those deductions themselves are by no means to be found
there.[102]
4.2
Critique of Hegel
similar to other physical objects only known as phenomena. Yet our consciousness is not commensurate with our
body. Most of us possess the power of voluntary motion. We usually are not aware of the breathing of our
lungs or the beating of our heart unless somehow our attention is called to them. Our ability to control either
is limited. Our kidneys command our attention on their
schedule rather than one we choose. Few of us have any
idea what our liver is doing right now, though this organ
is as needful as lungs, heart, or kidneys. The conscious
mind is the servant, not the master, of these and other
organs; these organs have an agenda which the conscious
mind did not choose, and over which it has limited power.
When Schopenhauer identies the noumenon with the desires, needs, and impulses in us that we name will, what
he is saying is that we participate in the reality of an otherwise unachievable world outside the mind through will.
We cannot prove that our mental picture of an outside
world corresponds with a reality by reasoning; through
will, we know without thinking that the world can
stimulate us. We suer fear, or desire: these states arise
involuntarily; they arise prior to reection; they arise even
when the conscious mind would prefer to hold them at
bay. The rational mind is, for Schopenhauer, a leaf borne
along in a stream of pre-reective and largely unconscious
emotion. That stream is will, and through will, if not
through logic, we can participate in the underlying reality beyond mere phenomena. It is for this reason that
Schopenhauer identies the noumenon with what we call
our will.
In his criticism of Kant, Schopenhauer claimed that sensation and understanding are separate and distinct abilities. Yet, for Kant, an object is known through each of
them. Kant wrote: "... [T]here are two stems of human knowledge ... namely, sensibility and understanding, objects being given by the former [sensibility] and
thought by the latter [understanding].[106] Schopenhauer
disagreed. He asserted that mere sense impressions, not
objects, are given by sensibility. According to Schopenhauer, objects are intuitively perceived by understanding
and are discursively thought by reason (Kant had claimed
that (1) the understanding thinks objects through concepts and that (2) reason seeks the unconditioned or ultimate answer to why?"). Schopenhauer said that Kants
mistake regarding perception resulted in all of the obscurity and dicult confusion that is exhibited in the Transcendental Analytic section of his critique.
11
pretation of the biographer Diogenes Lartius from Lives
and Opinions of Eminent Philosophers. In reference to
Platos Ideas, Schopenhauer quotes Lartius verbatim in
an explanatory footnote.
Diogenes Lartius (III, 12) Plato ideas in natura velut exemplaria dixit subsistere; cetera his esse similia, ad istarum similitudinem consistencia. (Plato teaches that the
Ideas exist in nature, so to speak, as patterns or prototypes, and that the remainder of things only resemble
them, and exist as their copies.)[107]
Lastly, Schopenhauer departed from Kant in how he in- In his Foreword to the rst edition of his work Die beiden
terpreted the Platonic ideas. In The World as Will and Grundprobleme der Ethik, Schopenhauer suggested that
he had shown Hegel to have fallen prey to the Post hoc
Representation Schopenhauer explicitly stated:
ergo propter hoc fallacy.
...Kant used the word [Idea] wrongly as
well as illegitimately, although Plato had already taken possession of it, and used it most
appropriately.
12
6 INFLUENCE
Right Hegelians interpreted Hegel as viewing the Prussian state of his day as perfect and the goal of all history
up until then.[111]
Inuence
7.1
Online
13
original German is Die Welt als Wille und Vorstellung), 1818/1819, vol 2 1844
Vol. 1 Dover edition 1966, ISBN 978-0-48621761-1
Vol. 2 Dover edition 1966, ISBN 978-0-48621762-8
Peter Smith Publisher hardcover set 1969,
ISBN 978-0-8446-2885-1
Everyman Paperback combined abridged edition (290 p.) ISBN 978-0-460-87505-9
The Art of Being Right (Eristische Dialektik: Die
Kunst, Recht zu Behalten), 1831
On the Will in Nature (ber den Willen in der Natur),
1836 ISBN 978-0-85496-999-9
As a teenager, Ludwig Wittgenstein adopted Schopenhauers epistemological idealism. However, after his
study of the philosophy of mathematics, he rejected epistemological idealism for Gottlob Frege's conceptual realism. In later years, Wittgenstein was highly dismissive of
Schopenhauer, describing him as an ultimately shallow
thinker: Schopenhauer has quite a crude mind... where
real depth starts, his comes to an end.[12][120]
Selected bibliography
Online
On Vision and Colors (ber das Sehn und die Farben), 1816 ISBN 978-0-85496-988-3
14
The Art Of Controversy (Die Kunst, Recht zu behalten). (bilingual) [The Art of Being Right]
Studies in Pessimism audiobook from LibriVox.
The World as Will and Idea at Internet Archive:
Volume I;
Volume II;
Volume III.
On the fourfold root of the principle of sucient reason and On the will in nature. Two essays:
Internet Archive. Translated by Mrs. Karl
Hillebrand (1903).
Cornell University Library Historical Monographs Collection. Reprinted by Cornell University Library Digital Collections
Facsimile edition of Schopenhauers manuscripts in
SchopenhauerSource
Essays of Schopenhauer
See also
REFERENCES
Mortal coil
Nihilism
9
9.1
References
Footnotes
[1] John Gray: Forget everything you know Proles, People. London: The Independent. 3 September 2002.
Archived from the original on 9 April 2010. Retrieved
12 March 2010.
[2] Arthur Schopenhauer (2004). Essays and Aphorisms.
Penguin Classics. p. 23. ISBN 978-0-14-044227-4.
[3] The Oxford Encyclopedic English Dictionary. 'Schopenhauer': Oxford University Press. 1991. p. 1298. ISBN
978-0-19-861248-3.
[4] Arthur Schopenhauer (2004). Essays and Aphorisms.
Penguin Classics. pp. 2236. ISBN 978-0-14-0442274. but there has been none who tried with so great a
show of learning to demonstrate that the pessimistic outlook is justied, that life itself is really bad. It is to this end
that Schopenhauers metaphysic of will and idea exists.
9.1
Footnotes
[16] Safranski (1990) page 12. There was in the fathers life
some dark and vague source of fear which later made him
hurl himself to his death from the attic of his house in
Hamburg.
[17] Cartwright, David E. (2010). Schopenhauer: a Biography.
End of 2nd paragraph: Cambridge University Press. p.
30. ISBN 978-0-521-82598-6.
[18] A Schopenhauer Timeline. Reocities.com. Retrieved
12 March 2010.
[19] Liukkonen, Petri. Arthur Schopenhauer. Books and
Writers (kirjasto.sci.). Finland: Kuusankoski Public Library. Archived from the original on 10 February 2015.
[20] Schopenhauer, Arthur. Authors preface to On The
Fourfold Root of the Principle of sucient reason. Page
1. On the Fourfold Root of the Principle of Sucient
Reason
[21] Addressed in: Russell, Bertrand (1945).
[22] Rudiger Safranski, Rdiger Safranski, Ewald Osers (1
September 1991). Schopenhauer and the Wild Years of
Philosophy. pp. 2712. ISBN 978-0-674-79276-0.
[23] Safranski (1990), Chapter 19
[24] Magee, Bryan (1997). The Philosophy of Schopenhauer.
Oxford: Clarendon Press. p. 13. ISBN 978-0-19823723-5.
[25] The Leuven Philosophy Newsletter (PDF). Katholieke
Universiteit Leuven. pp. 4243. But an examination of
his life reveals a yearning for marriage frustrated by a train
of rejections. In the year 1831, Schopenhauer fell in love
with a girl named Flora Weiss. At a boat party in Germany
he made his advance by oering her a bunch of grapes.
Floras diary records this event as follows: I didnt want
the grapes because old Schopenhauer had touched them,
so I let them slide, quite gently into the water. Apparently,
she was underwhelmed.
[26] Schopenhauer:". Courseweb.stthomas.edu. Retrieved 12
March 2010.
15
II, Ch.
16
REFERENCES
9.1
Footnotes
17
in desires, and that salvation can be attained by the extinction of desires. These three 'truths of the Buddha' are mirrored closely in the essential structure of the doctrine of
the will (On this, see Dorothea W. Dauer, Schopenhauer
as Transmitter of Buddhist Ideas. Note also the discussion
by Bryan Magee, The Philosophy of Schopenhauer, pp.
1415, 31621). Janaway, Christopher, Self and World
in Schopenhauers Philosophy, p. 28 f.
[93] The World as Will and Representation, Vol. 2, Ch. 17
[94] Artistic detachment in Japan and the West: psychic distance
in comparative aesthetics. S Odin 2001 Univ of Hawaii
Press
[95] Parerga & Paralipomena, vol. I, p. 106., trans. E.F.J.
Payne.
[96] World as Will and Representation, vol. I, p. 273, trans.
E.F.J. Payne.
[97] Christopher McCoy, 3
[98] App, Urs Arthur Schopenhauer and China. Sino-Platonic
Papers Nr. 200 (April 2010) (PDF, 8.7 Mb PDF, 164 p.;
Schopenhauers early notes on Buddhism reproduced in
Appendix). This study provides an overview of the actual
discovery of Buddhism by Schopenhauer.
[99] Hutton, Kenneth Compassion in Schopenhauer and ntideva. Journal of Buddhist Ethics Vol. 21 (2014)
[100] Abelsen, Peter (1993). Schopenhauer and Buddhism.
Philosophy East & West, 44:2 p. 255. Retrieved on: 18
August 2007.
[86] Abelson, Peter (April 1993). Schopenhauer and Bud- [101] Schopenhauer and Buddhism. P Abelsen, H Amsterdam,
A Schopenhauer Philosophy East & West, 1993
dhism. Philosophy East and West Volume 43, Number
2, pp. 255278. University of Hawaii Press. Retrieved on:
[102] The World as Will and Representation Preface to the rst
12 April 2008.
edition, p. xiii
[87] Janaway, Christopher, Self and World in Schopenhauers
[103] Magee, Bryan (1977). The Philosophy of Schopenhauer.
Philosophy, p. 28 f.
Oxford University Press. p. 265. ISBN 978-0-19[88] David Burton, Buddhism, Knowledge and Liberation:
823723-5.
A Philosophical Study. Ashgate Publishing, Ltd., 2004,
page 22.
[104] Schopenhauer and the Cartesian Tradition. T Humphrey
Journal of the History of Philosophy, 1981 muse.jhu.edu
[89] John J. Holder, Early Buddhist Discourses. Hackett Publishing Company, 2006, page xx.
[105] Bryan Magee, Misunderstanding Schopenhauer, Institute
of Germanic and Romance Studies, University of London,
[90] Godwin, J: Arktos: The Polar Myth in Science, Symbolism,
1990, ISBN 978-0-85457-148-2
and Nazi Survival, page 38. Adventures Unlimited Press,
1996, ISBN 978-0-932813-35-0
18
10 FURTHER READING
[111] "... the Hegelians who, in complete unsmiling seriousness, were airing the question of what the further content of world history could possibly be, now that in the
Hegelian philosophy the world spirit had reached the goal,
the knowledge of itself. Safranski, p. 256.
[112] Russell, Bertrand (1946). HISTORY OF WESTERN PHILOSOPHY. Start of 2nd paragraph: George Allen and Unwin LTD. p. 786.
[113] The Philosophy of Schopenhauer, Oxford University
Press, pg 211
[114] In the book Straw Dogs, John Gray upheld Schopenhauer
as one of the few philosophers who has dedicated himself
to studying Eastern philosophy as well as Western philosophy. The book argues against free will, and states that
humans have much more in common with animals than is
commonly admitted in the West. Schopenhauer is praised
for his attitude towards animals, and for having addressed
the brutality of much of human life.
[115] Tolstoys Letter to A.A. Fet, August 30, 1869
[116] Kimball, Roger. Schopenhauers world. The New Criterion, 1985
[117] My life.
[118] Schopenhauer as Educator
[119] Magee 1997, p. 413.
[120] Malcolm, Norman. Ludwig Wittgenstein: A Memoir.
Oxford University Press, 1958, page 6
[121] Magee, Bryan (1997). Confessions of a Philosopher., Ch.
16
9.2
Bibliography
10 Further reading
10.1 Biographies
Cartwright, David. Schopenhauer: A Biography,
Cambridge University Press, 2010. ISBN 978-0521-82598-6
Frederick Copleston, Arthur Schopenhauer, philosopher of pessimism (Burns, Oates & Washbourne,
1946)
O.F.Damm, Arthur Schopenhauer eine Biographie, (Reclam, 1912)
Kuno Fischer, Arthur Schopenhauer (Heidelberg:
Winter, 1893); revised as Schopenhauers Leben,
Werke und Lehre (Heidelberg: Winter, 1898).
Eduard Grisebach, Schopenhauer Geschichte
seines Lebens (Berlin: Hofmann, 1876).
D.W. Hamlyn, Schopenhauer, London: Routledge
& Kegan Paul (1980, 1985)
Heinrich Hasse, Schopenhauer. (Reinhardt, 1926)
Arthur Hbscher, Arthur Schopenhauer Ein
Lebensbild (Leipzig: Brockhaus, 1938).
Thomas Mann, Schopenhauer (Bermann-Fischer,
1938)
Matthews, Jack, Schopenhauers Will: Das Testament, Nine Point Publishing, 2015. ISBN 9780985827885. A recent creative biography by philosophical novelist Jack Matthews.
Rdiger Safranski, Schopenhauer und die wilden
Jahre der Philosophie Eine Biographie, hard cover
Carl Hanser Verlag, Mnchen 1987, ISBN 978-3446-14490-3, pocket edition Fischer: ISBN 978-3596-14299-6.
Rdiger Safranski, Schopenhauer and the Wild
Years of Philosophy, trans. Ewald Osers (London:
Weidenfeld and Nicolson, 1989)
Walther Schneider, Schopenhauer Eine Biographie
(Vienna: Bermann-Fischer, 1937).
William Wallace, Life of Arthur Schopenhauer
(London: Scott, 1890; repr., St. Clair Shores,
Mich.: Scholarly Press, 1970)
Helen Zimmern, Arthur Schopenhauer: His Life and
His Philosophy (London: Longmans, Green & Co,
1876)
19
10.2
Other books
App, Urs. Arthur Schopenhauer and China. SinoPlatonic Papers Nr. 200 (April 2010) (PDF, 8.7 Mb
PDF, 164 p.). Contains extensive appendixes which
include transcriptions and English translations of
Schopenhauers early notes about Buddhism and Indian philosophy.
Atwell, John. Schopenhauer on the Character of the
World, The Metaphysics of Will.
--------, Schopenhauer, The Human Character.
Edwards, Anthony. An Evolutionary Epistemological Critique of Schopenhauers Metaphysics. 123
Books, 2011.
Copleston, Frederick, Schopenhauer: Philosopher
of Pessimism, 1946 (reprinted London: Search
Press, 1975).
Luchte, James, 2009, "The Body of Sublime Knowledge: The Aesthetic Phenomenology of Arthur
Schopenhauer," Heythrop Journal, Volume 50,
Number 2, pp. 228242.
Mazard, Eisel, 2005, "Schopenhauer and the Empirical Critique of Idealism in the History of Ideas."
On Schopenhauers (debated) place in the history of
European philosophy and his relation to his predecessors.
Moges, Awet, 2006, "Schopenhauers Philosophy."
Galileian Library.
Sangharakshita, 2004, "Schopenhauer and aesthetic
appreciation."
Young, Christopher; Brook, Andrew (1994).
Schopenhauer and Freud. International Journal of
Psychoanalysis 75: 10118. PMID 8005756.
Oxenfords Iconoclasm in German Philosophy,
(See p. 388)
10.3
Articles
Abelson, Peter (1993). Schopenhauer and Buddhism. Philosophy East and West 43 (2): 25578.
doi:10.2307/1399616. JSTOR 1399616.
Jimnez, Camilo, 2006, "Tagebuch eines
Ehrgeizigen:
Arthur Schopenhauers Studienjahre in Berlin," Avinus Magazin (in German).
11 External links
Works by Arthur Schopenhauer at Project Gutenberg
Works by or about Arthur Schopenhauer at Internet
Archive
Works by Arthur Schopenhauer at LibriVox (public
domain audiobooks)
Arthur Schopenhauer entry by Robert Wicks in the
Stanford Encyclopedia of Philosophy
Arthur Schopenhauer an article by Mary Troxell in
Internet Encyclopedia of Philosophy 2011
Schopenhauersource: Reproductions of Schopenhauers manuscripts
Kants philosophy as rectied by Schopenhauer
Timeline of German Philosophers
A Quick Introduction to Schopenhauer
Arthur Schopenhauer at Find a Grave
Ross, Kelley L., 1998, "Arthur Schopenhauer
(17881860)." Two short essays, on Schopenhauers
life and work, and on his dim view of academia.
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Images
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12.3
Content license