On the Suffering of the World is a collection of the later aphoristic writings of Arthur Schopenhauer, known for their incisive, aphoristic style and dark, pessimistic view of human existence. Edited and with an introduction by Eugene Thacker, On the Suffering of the World comprises a core selection of Schopenhauer's later writings, gathered together for the first time in print. These texts, produced during the last decades of Schopenhauer's long life, reveal a unique kind of philosophy, expressed in a singular style. Eschewing the tradition of dry, totalizing, academic philosophy prevalent during the time, Schopenhauer's later writings mark a shift towards a philosophy of aphorisms, fragments, anecdotes and observations, written in a literary style that is by turns antagonistic, resigned, confessional, and filled with all the fragile contours of an intellectual memoir. Here Schopenhauer allows himself to pose challenging questions regarding the fate of the human species, the role of suffering in the world, and the rift between self and world that increasingly has come to define human existence, to this day. It is these writings of Schopenhauer that later generations of artists, poets, musicians, and philosophers would identify as exemplifying the pessimism of their era, and perhaps of our own as well. On the Suffering of the Worldis presented with an introduction that places Schopenhauer's thought in its intellectual context, while also connecting it to contemporary concerns over climate change, the anthropocene, and the spectre of human extinction. The book also includes a bibliography and chronology of Schopenhauer's life.
One of the greatest philosophers of the nineteenth century, Schopenhauer (1788-1860) believed that human action is determined not by reason but by 'will' - the blind and irrational desire for physical existence. This selection of his writings on religion, ethics, politics, women, suicide, books and many other themes is taken from Schopenhauer's last work, Parerga and Paralipomena, which he published in 1851. These pieces depict humanity as locked in a struggle beyond good and evil, and each individual absolutely free within a Godless world, in which art, morality and self-awareness are our only salvation. This innovative - and pessimistic - view has proved powerfully influential upon philosophy and art, directly affecting the work of Nietzsche, Wittgenstein and Wagner among others.
A disciple of Kant and a significant factor in shaping Nietzsche's thinking, Arthur Schopenhauer worked from the foundation that all knowledge derives from our experience of the world, but that our experience is necessarily subjective and formed by our own intellect and biases: reality, therefore, is but an extension of our own will. In this essay, translated by THOMAS BAILEY SAUNDERS (1860-1928) and first published in English in the 1890s, Schopenhauer explores concepts of what internal driving forces and external interpersonal dynamics contribute to the individual's happiness, from our own personalities to our wealth and social standing. The datedness of some of Schopenhauer's ideasincluding a decidedly prefeminist interpretation of women's choices and a connection between fame and reputation that is no longer always active in our celebrity cultureonly serve to highlight the philopher's basic assumption of human life: that it is characterized chiefly by misery. Students of philosophy and of 19th-century intellectualism will find this a fascinating read.
The Wisdom of Life" is one of Arthur Schopenhauer's works, originally published in 1851 as part of his collection "Parerga and Paralipomena." In this work, Schopenhauer presents a series of aphorisms and brief reflections on achieving a wiser and more satisfying life. He discusses topics such as the pursuit of happiness, the nature of human suffering, the importance of self-understanding, and the art of living wisely in the face of life's adversities. Schopenhauer's aphorisms in "Aphorisms for the Wisdom of Life" reflect his philosophical outlook, deeply influenced by metaphysical pessimism. He argues that the world is fundamentally a place of pain and frustration but suggests that through understanding our own desires and limitations, we can find a path to resignation and contentment. This work is considered a practical and accessible exploration of his broader philosophical ideas, aimed not only at scholars but also at the general public interested in existential and ethical issues.
Arthur Schopenhauer (1788-1860) was a German philosopher best known for his work The World as Will and Representation. He responded to and expanded upon Immanuel Kant's philosophy concerning the way in which we experience the world. His critique of Kant, his creative solutions to the problems of human experience and his explication of the limits of human knowledge are among his most important achievements. His metaphysical theory is the foundation of his influential writings on psychology, aesthetics, ethics, and politics which influenced Friedrich Nietzsche, Wagner, Ludwig Wittgenstein, Sigmund Freud and others. He said he was influenced by the Upanishads, Immanuel Kant, and Plato. References to Eastern philosophy and religion appear frequently in his writing. He appreciated the teachings of the Buddha and even called himself a Buddhaist. He said that his philosophy could not have been conceived before these teachings were available. He called himself a Kantian. He formulated a pessimistic philosophy that gained importance and support after the failure of the German and Austrian revolutions of 1848.
CONTENTSOn the Sufferings of the WorldOn the Vanity of ExistenceOn SuicideImmortality: A DialoguePsychological ObservationsOn EducationOf WomenOn NoiseA Few Parables
“We should be grateful to Schopenhauer for managing to express the truth about life so beautifully.” —Alain De Botton, author of The Consolations of Philosophy “Schopenhauer’s philosophy has had a special attraction for those who wonder about life’s meaning, along with those engaged in music, literature, and the visual arts.” —Stanford Encyclopedia of Philosophy The Essential Schopenhauer delivers the first comprehensive English anthology of the seminal philosopher’s writings. Edited by Wolfgang Schirmacher, president of the International Schopenhauer Association, this indispensible collection affords readers a uniquely accessible gateway into the monolithic thinker’s prodigious body of work. Just as the Harper Perennial Basic Writings seriesrenders the work of Heidegger and Nietzsche accessible for English readers, The Essential Schopenhauer gives us unprecedented access to the complex ideas of this profound and influential thinker.
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These essays are a valuable criticism of life by a man who had a wide experience of life, a man of the world, who possessed an almost inspired faculty of observation. Schopenhauer, of all men, unmistakably observed life at first hand. There is no academic echo in his utterances; he is not one of a school; his voice has no formal intonation; it is deep, full-chested, and rings out its words with all the poignancy of individual emphasis, without bluster, but with unfailing conviction. He was for his time, and for his country, an adept at literary form; but he used it only as a means.
As composer Richard Wagner noted, with Schopenhauer one may finally give voice to the secretly held belief that the world is bad. This blunt honesty was Schopenhauer's trademark. Perhaps no philosopher equaled him in relatinf metaphysical speculation to the seemingly random events of everyday life. This volume includes " On Thinking for Oneself," "On the Affirmation of the Will-to-Live," "On Suicide," "The World as Will: Second Aspect," "On the Fundamental View of Idealism," "On the Metaphysics of Music," "The Foundation of Ethics," and other essential writings.
A disciple of Immanuel Kant, Arthur Schopenhauer took the Kantian concept that all knowledge derives from experience and broadened it to conclude that our experience of the world is necessarily subjective and influenced by our own intellect and biases, and that reality is but an extension of our own will. This is the basis of all of Schopenhauer's thinking, and here, he offers an essential foundation for understanding and appreciating all of his work. First produced as his doctoral dissertation in 1813, these two essays-"On the Fourfold Root of the Principle of Sufficient Reason" and "On the Will in Nature"-were revised and published by the author in 1847; this 1889 edition represents its first translation into the English language. Students of philosophy and of 19th-century culture will find this a demanding but satisfying read.The writings of German philosopher ARTHUR SCHOPENHAUER (1788-1860) were a profound influence on art and aesthetics, music and literature in the 19th century. Among his many writings, The World as Will and Idea (1819) is considered his masterpiece.
Part of the “Longman Library of Primary Sources in Philosophy,” this first volume of Schopenhauer's The World as Will and Presentation is framed by a pedagogical structure designed to make this important work of philosophy more accessible and meaningful for undergraduates.
This is the only complete English translation of one of the most significant and fascinating works of the great philosopher Arthur Schopenhauer (1788-1860). The Parerga (Volume 1) are six long essays; the Paralipomena (Volume 2) are shorter writings arranged under thirty-one different subject-headings. These works won widespread attention with their publication in 1851, helping to secure lasting international fame for Schopenhauer. Indeed, their intellectual vigor, literary power, and rich diversity are still extraordinary even today.
So if you have to live amongst men, you must allow everyone the right to exist in accordance with the character he has, whatever it turns out to be: and all you should strive to do is to make use of this character in such a way as its kind and nature permit, rather than to hope for any alteration in it, or to condemn it off-hand for what it is. This is the true sense of the maxim--Live and let live. That, however, is a task which is difficult in proportion as it is right; and he is a happy man who can once for all avoid having to do with a great many of his fellow creatures.
For most of the last century the methodology of art history has followed a positivist approach, emphasizing form and style, fact and history as the means of studying works of art. By contrast the philosophical pursuit of truth, once central to the fine arts and humanities has largely been abandoned. In For The Love of Beauty, Arthur Pontynen offers a searching and ambitious critique of modern aesthetic practice that aims to restore the pursuit of the knowledge of reality--Being--to its rightful place.Pontynen begins by addressing the question of why the pursuit of truth (be it called Dao, Dharma, God, Logos, Ideal, etc.) is no longer acceptable in academic circles even though it has been intrinsic to the purpose of art at most times and in most cultures. Lacking the pursuit of truth, of some degree of knowledge of what is true and good, the humanities necessarily lack intellectual and cultural grounding and purpose. Fields of study such as philosophy, music, art, and history are therefore trivialized and brutalized. Pontynen's focus on the study of the visual arts details the how the denial of purpose and quality in modernist and postmodernist aesthetics has denied art any possibility of transcending entertainment, therapy, or propaganda.In place of the established narratives, Pontynen offers a counter-narrative based on a cross-cultural pursuit of the good, the true, and the beautiful. He recognizes that substantively different cultural traditions exist and that the truth claims of each may be valid in whole or in part. He shows how the history of art parallels the intellectual history of Western culture and how these parallels affect both aesthetics and ethics. Pontynen engages with those elements of modernist and postmodernist thought that might be true. His purpose is not simply to deny their validity but to engage a viewpoint that does not privilege the notion of a purposeless cosmos. For the Love of Beauty will be of interest
These works won widespread attention on their publication in 1851, and helped secure lasting international fame for Schopenhauer. Their intellectual vigour, literary power and rich diversity are still striking today.
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