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It is hoped that this book will recreate an interest in Schopenhauer’s philosophy in India and abroad with a new perspective. There is a recent revival of Schopenhauerism or at least a rediscovery of certain very original and fundamental ideas of Schopenhauer in the contemporary academic world. Schopenhauer has been rightly described as a â€Âbridge’ between Western and Indian philosophy. In this regard Prof Kossler (President of Schopenhauer Gesellschaft) writes, â€ÂI think in his (Schopenhauer’s) thinking lies a way of bridging cultural differences but that requires a thorough investigation of the relations between the two, which can only be carried out in co-operation with scientists of both cultures.†Hence, this kind of research-oriented volume will further foster mutual understanding between the Eastern and Western philosophical traditions. Indian philosophy already owes so much to Schopenhauer in the sense that he paid homage to the Vedas, Upanisads and Buddhism. Hence the significance of the book would have to be judged in terms of a tribute to Schopenhauer. It will be an honour to the memory of Schopenhauer, one of the first Western thinkers who brought recognition to Indian Philosophy in the west. The most important aspect of the book is that the list of paper-contributors is composed of an international team which includes selected Schopenhauerian scholars from Australia, Japan, USA, Canada, Germany and India who are working on this theme for a long time. But the significance is that the serious research works of these international scholars will be combined for the first time in one single book. Its specialty lies in the fact that the Indian scholars are participating in a large number in this book.
Arthur Schopenhauer (1788–1860) is something of a maverick figure in the history of philosophy. He produced a unique theory of the world and human existence based upon his notion of will. This collection analyses the related but distinct components of will from the point of view of epistemology, metaphysics, philosophy of mind, aesthetics, ethics, and the philosophy of psychoanalysis. This volume explores Schopenhauer's philosophy of death, his relationship to the philosophy of Kant, his use of ideas drawn from both Buddhism and Hinduism, and the important influence he exerted on Nietzsche, Freud, and Wittgenstein.
An international journal of general philosophy.
Arthur Schopenhauer made the momentous decision to become a philosopher when he was approximately 22 years old. Prior to that decision, he had been studying medicine at the university in Göttingen. By that age, however, he had concluded that life was a troublesome affair. So he resolved to spend his life reflecting upon it. Schopenhauer was doggedly determined to persevere in what he considered his mission in life, to reflect on the “ever-disquieting puzzle of existence,” to ascertain the meaning of living in a world steeped in suffering and death. He was confident that eventually his work would be recognized, a confidence that enabled him to weather laboring in relative philosophical obscurity for some forty years. What initiated the dawn of Schopenhauer’s fame was a review of his philosophy that appeared in a British journal in 1853, and ever since that time, Schopenhauer drew a readership, one broader than most Western philosophers. He is read not simply and solely by professional philosophers, but also by the wider learned world. Indeed, some have claimed that he is the most widely read Western philosopher. This second edition of Historical Dictionary of Schopenhauer's Philosophy contains a chronology, an introduction, an appendix, and an extensive bibliography. The dictionary section has over 300 cross-referenced entries on all of Schopenhauer’s books, significant philosophical ideas and concepts, as well as entries covering significant figures in his life and those influenced by this thinking.. This book is an excellent access point for students, researchers, and anyone wanting to know more about Arthur Schopenhauer.
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1922 edition. Excerpt: ... OBSESSION Thus did Zarathustra hear a soothsayer speak; and the foreboding touched his heart and transformed him. Sorrowfully did he go about and wearily; and he became like unto those of whom the soothsayer had spoken.-- Thus did Zarathustra go about grieved in his heart, and for three days he did not take any meat or drink: he had no rest, and lost his speech.--"Then did a roaring wind tear the folds apart: whistling, whizzing, and piercing, it threw unto me a black coffin.--And a thousand caricatures of children, angels, owls, fools, and childsized butterflies laughed and mocked, and roared at me." Thus did Zarathustra relate his dream, and then was silent: but the disciple whom he loved most arose quickly, seized Zarathustra's hand and said: "Art thou not thyself the wind with shrill whistling, which bursteth open the gates of the fortress of death? Art thou not thyself the coffin full of many-hued malices and angel-caricatures of life?" Thus spake the disciple; and all the others then thronged around Zarathustra, grasped him by the hands, and tried to persuade him to leave his bed and his sadness, and return unto them. Zarathustra, however, sat upright on his couch, with an absent look. Like one returning from long foreign sojourn did he look on his disciples, and examined their features; but still he knew them not. When, however, they raised him and set him upon his feet, behold, all on a sudden, his eye changed; he understood everything that had happened, stroked his beard, and said with a strong voice: "Well! this hath just its time; but see to it, my disciples, that we have a good repast, and without delay! Thus do I mean to make amends for bad dreams! The soothsayer, however, shall eat and drink at my side: and verily, I will...
Excerpt from The Will to Beauty, Being a Continuation of the Philosophies of Arthur Schopenhauer and Friedrich Nietzsche If God is a mind, especially an all-knowing mind, as the religious claim, why does he not stop a fire when innocent human beings are burning? If he is all-merciful, why does he permit his chil dren to be buried under the debris of an earth quake or the lava of a volcano? Religious people worship a God that does not have the mercy that they have. If these things are the work of the devil, then why does not the omnipotent God overpower the devil? These have been, and will remain forever, the most honest questions that a human being can ask. There is no theologian living that can answer these questions without resorting to a sophistry that is an insult to the human mind. The true answer to these questions came when Schopenhauer discovered the Will. The uni verse is an unconscious force, or motive, seeking a conscious ego. God does not know, but by a ponderous evolution it attains to the human mind. God is the great unconscious. The question before us now is, What is the aim and object of this unconscious Will of the universe? Schopenhauer was pessimistic because it appeared to him that the Will has no object but to create and destroy, to create and destroy. Nietzsche, who followed Schopenhauer, tried to work up a little enthusiasm. This unconscious Will, accord ing to Nietzsche, is the Will to Power - power trying to exceed itself. It glories in power and in the esthetics of power. But as the Will to Power must finally destroy the ego that it has evolved, the enthusiasm cannot be very great, almost any sensible person will admit. Since the time of Schopenhauer and Nietzsche weak and decadent philosophers have sprung up. They are the weeds that spring up among the vegetation. Whenever the human race makes progress the religious reactionaries utilize that progress for proving their point over again. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
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