By Robert Stern(eds.)
Better recognition: Schopenhauer's Philosophy of Value reassesses Schopenhauer's aesthetics and ethics and their modern relevance.
- Features a suite of latest essays from prime Schopenhauer students
- Explores a comparatively ignored sector of Schopenhauer's philosophy
- Offers a brand new standpoint on a very good philosopher who crystallized the pessimism of the 19th century and has many issues of touch with twenty-first century inspiration
Chapter 1 Schopenhauer's Philosophy of worth (pages 1–10): Christopher Janaway
Chapter 2 again to fact: wisdom and delight within the Aesthetics of Schopenhauer (pages 11–25): Paul Guyer
Chapter three Aesthetic adventure in Schopenhauer's Metaphysics of Will (pages 26–40): Alex Neill
Chapter four Schopenhauer on Aesthetic figuring out and the Values of artwork (pages 41–57): Bart Vandenabeele
Chapter five Poetic instinct and the limits of experience: Metaphor and Metonymy in Schopenhauer's Philosophy (pages 58–76): Sandra Shapshay
Chapter 6 existence is yet a reflect: at the Connection among Ethics, Metaphysics and personality in Schopenhauer (pages 77–97): Matthias Ko?ler
Chapter 7 wisdom and Selflessness: Schopenhauer and the anomaly of mirrored image (pages 98–119): Bernard Reginster
Chapter eight normal attractiveness and Optimism in Schopenhauer's Aesthetics (pages 120–137): Robert Wicks
Chapter nine Compassion and cohesion with victims: The Metaphysics of Mitleid (pages 138–156): David E. Cartwright
Chapter 10 Schopenhauer, Nietzsche, loss of life and Salvation (pages 157–170): Julian Young
Chapter eleven Schopenhauer's Politics: Ethics, Jurisprudence and the country (pages 171–188): Neil Jordan
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Extra info for Better Consciousness: Schopenhauer's Philosophy of Value
But this, I suggest, is not the case. As I shall argue in what follows, a better explanation of the occurrence of this capacity—one more deeply rooted in Schopenhauer’s metaphysics of will than either the by-product hypothesis or Schopenhauer’s own suggestion that it represents ‘something unnatural’—is in fact available. 12 He is adamant that we cannot intelligibly ask after the Will’s ultimate purpose in objectifying itself as it does, for that question presupposes that we can ascribe motives to the Will, and ‘the principle of sufficient reason, of which the law of motivation is also a form, extends only to the phenomenon, not to the thing-in-itself.
Objects in . . relation to the body and so to the will, the sole endeavour of knowledge, serving this will, will be to get to know concerning objects just those relations that are laid down by the principle of sufficient reason, and thus to follow their many different connexions in space, time and causality. For only through these is the object interesting to the individual, in other words, has it a relation to the will. (WWR I: 177) Schopenhauer’s thought, then, is that the individual knowing subject is restricted to knowledge governed by the forms of the principle of sufficient reason inasmuch as in such a subject intellect is subordinate to and ‘conditioned’ by an individual will that is concerned only with things constituted under the forms of that principle.
And his view that the individual will, considered in itself—that is, without intellect—is incapable of knowledge is perfectly consistent with the thought that the Will—that which is objectified in the phenomenal world as a whole—is striving for adequate expression of itself, for itself. What of the statement that ‘the will, considered purely in itself, is devoid of knowledge, and is only a blind, irresistible urge’? Here Schopenhauer is Aesthetic Experience in Schopenhauer’s Metaphysics of Will 37 clearly referring to the Will—to that which ‘appear[s] in inorganic and vegetable nature and in their laws, and also in the vegetative part of our own life’.
Better Consciousness: Schopenhauer's Philosophy of Value by Robert Stern(eds.)