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wiki20220301en000_3600	Arthur Schopenhauer	In 1841, he praised the establishment in London of the Society for the Prevention of Cruelty to Animals, and in Philadelphia of the Animals' Friends Society. Schopenhauer went so far as to protest using the pronoun "it" in reference to animals because that led to treatment of them as though they were inanimate things. To reinforce his points, Schopenhauer referred to anecdotal reports of the look in the eyes of a monkey who had been shot and also the grief of a baby elephant whose mother had been killed by a hunter. Schopenhauer was very attached to his succession of pet poodles. He criticized Spinoza's belief that animals are a mere means for the satisfaction of humans. Intellectual interests and affinities Indology	Arthur Schopenhauer. In 1841, he praised the establishment in London of the Society for the Prevention of Cruelty to Animals, and in Philadelphia of the Animals' Friends Society. Schopenhauer went so far as to protest using the pronoun "it" in reference to animals because that led to treatment of them as though they were inanimate things. To reinforce his points, Schopenhauer referred to anecdotal reports of the look in the eyes of a monkey who had been shot and also the grief of a baby elephant whose mother had been killed by a hunter. Schopenhauer was very attached to his succession of pet poodles. He criticized Spinoza's belief that animals are a mere means for the satisfaction of humans. Intellectual interests and affinities Indology	700
wiki20220301en000_3601	Arthur Schopenhauer	Intellectual interests and affinities Indology Schopenhauer read the Latin translation of the ancient Hindu texts, the Upanishads, translated by French writer Anquetil du Perron from the Persian translation of Prince Dara Shukoh entitled Sirre-Akbar ("The Great Secret"). He was so impressed by its philosophy that he called it "the production of the highest human wisdom", and believed it contained superhuman concepts. Schopenhauer considered India as "the land of the most ancient and most pristine wisdom, the place from which Europeans could trace their descent and the tradition by which they had been influenced in so many decisive ways", and regarded the Upanishads as "the most profitable and elevating reading which [...] is possible in the world. It has been the solace of my life, and will be the solace of my death."	Arthur Schopenhauer. Intellectual interests and affinities Indology Schopenhauer read the Latin translation of the ancient Hindu texts, the Upanishads, translated by French writer Anquetil du Perron from the Persian translation of Prince Dara Shukoh entitled Sirre-Akbar ("The Great Secret"). He was so impressed by its philosophy that he called it "the production of the highest human wisdom", and believed it contained superhuman concepts. Schopenhauer considered India as "the land of the most ancient and most pristine wisdom, the place from which Europeans could trace their descent and the tradition by which they had been influenced in so many decisive ways", and regarded the Upanishads as "the most profitable and elevating reading which [...] is possible in the world. It has been the solace of my life, and will be the solace of my death."	700
wiki20220301en000_3602	Arthur Schopenhauer	Schopenhauer was first introduced to Anquetil du Perron's translation by Friedrich Majer in 1814. They met during the winter of 1813–1814 in Weimar at the home of Schopenhauer's mother, according to the biographer Safranski. Majer was a follower of Herder, and an early Indologist. Schopenhauer did not begin serious study of the Indic texts until the summer of 1814. Safranski maintains that, between 1815 and 1817, Schopenhauer had another important cross-pollination with Indian thought in Dresden. This was through his neighbor of two years, Karl Christian Friedrich Krause. Krause was then a minor and rather unorthodox philosopher who attempted to mix his own ideas with ancient Indian wisdom. Krause had also mastered Sanskrit, unlike Schopenhauer, and they developed a professional relationship. It was from Krause that Schopenhauer learned meditation and received the closest thing to expert advice concerning Indian thought.	Arthur Schopenhauer. Schopenhauer was first introduced to Anquetil du Perron's translation by Friedrich Majer in 1814. They met during the winter of 1813–1814 in Weimar at the home of Schopenhauer's mother, according to the biographer Safranski. Majer was a follower of Herder, and an early Indologist. Schopenhauer did not begin serious study of the Indic texts until the summer of 1814. Safranski maintains that, between 1815 and 1817, Schopenhauer had another important cross-pollination with Indian thought in Dresden. This was through his neighbor of two years, Karl Christian Friedrich Krause. Krause was then a minor and rather unorthodox philosopher who attempted to mix his own ideas with ancient Indian wisdom. Krause had also mastered Sanskrit, unlike Schopenhauer, and they developed a professional relationship. It was from Krause that Schopenhauer learned meditation and received the closest thing to expert advice concerning Indian thought.	700
wiki20220301en000_3603	Arthur Schopenhauer	The book Oupnekhat (Upanishad) always lay open on his table, and he invariably studied it before going to bed. He called the opening up of Sanskrit literature "the greatest gift of our century", and predicted that the philosophy and knowledge of the Upanishads would become the cherished faith of the West. Most noticeable, in the case of Schopenhauer's work, was the significance of the Chandogya Upanishad, whose Mahāvākya, Tat Tvam Asi, is mentioned throughout The World as Will and Representation.	Arthur Schopenhauer. The book Oupnekhat (Upanishad) always lay open on his table, and he invariably studied it before going to bed. He called the opening up of Sanskrit literature "the greatest gift of our century", and predicted that the philosophy and knowledge of the Upanishads would become the cherished faith of the West. Most noticeable, in the case of Schopenhauer's work, was the significance of the Chandogya Upanishad, whose Mahāvākya, Tat Tvam Asi, is mentioned throughout The World as Will and Representation.	700
wiki20220301en000_3604	Arthur Schopenhauer	Buddhism Schopenhauer noted a correspondence between his doctrines and the Four Noble Truths of Buddhism. Similarities centered on the principles that life involves suffering, that suffering is caused by desire (taṇhā), and that the extinction of desire leads to liberation. Thus three of the four "truths of the Buddha" correspond to Schopenhauer's doctrine of the will. In Buddhism, while greed and lust are always unskillful, desire is ethically variable – it can be skillful, unskillful, or neutral. For Schopenhauer, will had ontological primacy over the intellect; desire is prior to thought. Schopenhauer felt this was similar to notions of puruṣārtha or goals of life in Vedānta Hinduism. In Schopenhauer's philosophy, denial of the will is attained by: personal experience of an extremely great suffering that leads to loss of the will to live; or knowledge of the essential nature of life in the world through observation of the suffering of other people.	Arthur Schopenhauer. Buddhism Schopenhauer noted a correspondence between his doctrines and the Four Noble Truths of Buddhism. Similarities centered on the principles that life involves suffering, that suffering is caused by desire (taṇhā), and that the extinction of desire leads to liberation. Thus three of the four "truths of the Buddha" correspond to Schopenhauer's doctrine of the will. In Buddhism, while greed and lust are always unskillful, desire is ethically variable – it can be skillful, unskillful, or neutral. For Schopenhauer, will had ontological primacy over the intellect; desire is prior to thought. Schopenhauer felt this was similar to notions of puruṣārtha or goals of life in Vedānta Hinduism. In Schopenhauer's philosophy, denial of the will is attained by: personal experience of an extremely great suffering that leads to loss of the will to live; or knowledge of the essential nature of life in the world through observation of the suffering of other people.	700
wiki20220301en000_3605	Arthur Schopenhauer	Buddhist nirvāṇa is not equivalent to the condition that Schopenhauer described as denial of the will. Nirvāṇa is not the extinguishing of the person as some Western scholars have thought, but only the "extinguishing" (the literal meaning of nirvana) of the flames of greed, hatred, and delusion that assail a person's character. Schopenhauer made the following statement in his discussion of religions:	Arthur Schopenhauer. Buddhist nirvāṇa is not equivalent to the condition that Schopenhauer described as denial of the will. Nirvāṇa is not the extinguishing of the person as some Western scholars have thought, but only the "extinguishing" (the literal meaning of nirvana) of the flames of greed, hatred, and delusion that assail a person's character. Schopenhauer made the following statement in his discussion of religions:	700
wiki20220301en000_3606	Arthur Schopenhauer	If I wished to take the results of my philosophy as the standard of truth, I should have to concede to Buddhism pre-eminence over the others. In any case, it must be a pleasure to me to see my doctrine in such close agreement with a religion that the majority of men on earth hold as their own, for this numbers far more followers than any other. And this agreement must be yet the more pleasing to me, inasmuch as in my philosophizing I have certainly not been under its influence [emphasis added]. For up till 1818, when my work appeared, there was to be found in Europe only a very few accounts of Buddhism. Buddhist philosopher Keiji Nishitani sought to distance Buddhism from Schopenhauer. While Schopenhauer's philosophy may sound rather mystical in such a summary, his methodology was resolutely empirical, rather than speculative or transcendental:	Arthur Schopenhauer. If I wished to take the results of my philosophy as the standard of truth, I should have to concede to Buddhism pre-eminence over the others. In any case, it must be a pleasure to me to see my doctrine in such close agreement with a religion that the majority of men on earth hold as their own, for this numbers far more followers than any other. And this agreement must be yet the more pleasing to me, inasmuch as in my philosophizing I have certainly not been under its influence [emphasis added]. For up till 1818, when my work appeared, there was to be found in Europe only a very few accounts of Buddhism. Buddhist philosopher Keiji Nishitani sought to distance Buddhism from Schopenhauer. While Schopenhauer's philosophy may sound rather mystical in such a summary, his methodology was resolutely empirical, rather than speculative or transcendental:	700
wiki20220301en000_3607	Arthur Schopenhauer	Philosophy ... is a science, and as such has no articles of faith; accordingly, in it nothing can be assumed as existing except what is either positively given empirically, or demonstrated through indubitable conclusions. Also note: This actual world of what is knowable, in which we are and which is in us, remains both the material and the limit of our consideration.	Arthur Schopenhauer. Philosophy ... is a science, and as such has no articles of faith; accordingly, in it nothing can be assumed as existing except what is either positively given empirically, or demonstrated through indubitable conclusions. Also note: This actual world of what is knowable, in which we are and which is in us, remains both the material and the limit of our consideration.	700
wiki20220301en000_3608	Arthur Schopenhauer	Also note: This actual world of what is knowable, in which we are and which is in us, remains both the material and the limit of our consideration. The argument that Buddhism affected Schopenhauer's philosophy more than any other Dharmic faith loses credence since he did not begin a serious study of Buddhism until after the publication of The World as Will and Representation in 1818. Scholars have started to revise earlier views about Schopenhauer's discovery of Buddhism. Proof of early interest and influence appears in Schopenhauer's 1815–16 notes (transcribed and translated by Urs App) about Buddhism. They are included in a recent case study that traces Schopenhauer's interest in Buddhism and documents its influence. Other scholarly work questions how similar Schopenhauer's philosophy actually is to Buddhism. Magic and occultism	Arthur Schopenhauer. Also note: This actual world of what is knowable, in which we are and which is in us, remains both the material and the limit of our consideration. The argument that Buddhism affected Schopenhauer's philosophy more than any other Dharmic faith loses credence since he did not begin a serious study of Buddhism until after the publication of The World as Will and Representation in 1818. Scholars have started to revise earlier views about Schopenhauer's discovery of Buddhism. Proof of early interest and influence appears in Schopenhauer's 1815–16 notes (transcribed and translated by Urs App) about Buddhism. They are included in a recent case study that traces Schopenhauer's interest in Buddhism and documents its influence. Other scholarly work questions how similar Schopenhauer's philosophy actually is to Buddhism. Magic and occultism	700
wiki20220301en000_3609	Arthur Schopenhauer	Magic and occultism Some traditions in Western esotericism and parapsychology interested Schopenhauer and influenced his philosophical theories. He praised animal magnetism as evidence for the reality of magic in his On the Will in Nature, and went so far as to accept the division of magic into left-hand and right-hand magic, although he doubted the existence of demons. Schopenhauer grounded magic in the Will and claimed all forms of magical transformation depended on the human Will, not on ritual. This theory notably parallels Aleister Crowley's system of magick and its emphasis on human will. Given the importance of the Will to Schopenhauer's overarching system, this amounts to "suggesting his whole philosophical system had magical powers." Schopenhauer rejected the theory of disenchantment and claimed philosophy should synthesize itself with magic, which he believed amount to "practical metaphysics."	Arthur Schopenhauer. Magic and occultism Some traditions in Western esotericism and parapsychology interested Schopenhauer and influenced his philosophical theories. He praised animal magnetism as evidence for the reality of magic in his On the Will in Nature, and went so far as to accept the division of magic into left-hand and right-hand magic, although he doubted the existence of demons. Schopenhauer grounded magic in the Will and claimed all forms of magical transformation depended on the human Will, not on ritual. This theory notably parallels Aleister Crowley's system of magick and its emphasis on human will. Given the importance of the Will to Schopenhauer's overarching system, this amounts to "suggesting his whole philosophical system had magical powers." Schopenhauer rejected the theory of disenchantment and claimed philosophy should synthesize itself with magic, which he believed amount to "practical metaphysics."	700
wiki20220301en000_3610	Arthur Schopenhauer	Neoplatonism, including the traditions of Plotinus and to a lesser extent Marsilio Ficino, has also been cited as an influence on Schopenhauer. Interests Schopenhauer had a wide range of interests, from science and opera to occultism and literature. In his student years, Schopenhauer went more often to lectures in the sciences than philosophy. He kept a strong interest as his personal library contained near to 200 books of scientific literature at his death, and his works refer to scientific titles not found in the library. Many evenings were spent in the theatre, opera and ballet; Schopenhauer especially liked the operas of Mozart, Rossini and Bellini. Schopenhauer considered music the highest art, and played the flute during his whole life. As a polyglot, he knew German, Italian, Spanish, French, English, Latin and ancient Greek, and was an avid reader of poetry and literature. He particularly revered Goethe, Petrarch, Calderón and Shakespeare.	Arthur Schopenhauer. Neoplatonism, including the traditions of Plotinus and to a lesser extent Marsilio Ficino, has also been cited as an influence on Schopenhauer. Interests Schopenhauer had a wide range of interests, from science and opera to occultism and literature. In his student years, Schopenhauer went more often to lectures in the sciences than philosophy. He kept a strong interest as his personal library contained near to 200 books of scientific literature at his death, and his works refer to scientific titles not found in the library. Many evenings were spent in the theatre, opera and ballet; Schopenhauer especially liked the operas of Mozart, Rossini and Bellini. Schopenhauer considered music the highest art, and played the flute during his whole life. As a polyglot, he knew German, Italian, Spanish, French, English, Latin and ancient Greek, and was an avid reader of poetry and literature. He particularly revered Goethe, Petrarch, Calderón and Shakespeare.	700
wiki20220301en000_3611	Arthur Schopenhauer	If Goethe had not been sent into the world simultaneously with Kant in order to counterbalance him, so to speak, in the spirit of the age, the latter would have been haunted like a nightmare many an aspiring mind and would have oppressed it with great affliction. But now the two have an infinitely wholesome effect from opposite directions and will probably raise the German spirit to a height surpassing even that of antiquity.	Arthur Schopenhauer. If Goethe had not been sent into the world simultaneously with Kant in order to counterbalance him, so to speak, in the spirit of the age, the latter would have been haunted like a nightmare many an aspiring mind and would have oppressed it with great affliction. But now the two have an infinitely wholesome effect from opposite directions and will probably raise the German spirit to a height surpassing even that of antiquity.	700
wiki20220301en000_3612	Arthur Schopenhauer	In philosophy, his most important influences were, according to himself, Kant, Plato and the Upanishads. Concerning the Upanishads and Vedas, he writes in The World as Will and Representation: If the reader has also received the benefit 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.	Arthur Schopenhauer. In philosophy, his most important influences were, according to himself, Kant, Plato and the Upanishads. Concerning the Upanishads and Vedas, he writes in The World as Will and Representation: If the reader has also received the benefit 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.	700
wiki20220301en000_3613	Arthur Schopenhauer	Thoughts on other philosophers Giordano Bruno and Spinoza Schopenhauer saw Bruno and Spinoza as philosophers not bound to their age or nation. "Both were fulfilled by the thought, that as manifold the appearances of the world may be, it is still one being, that appears in all of them. ... Consequently, there is no place for God as creator of the world in their philosophy, but God is the world itself." Schopenhauer expressed regret that Spinoza stuck for the presentation of his philosophy with the concepts of scholasticism and Cartesian philosophy, and tried to use geometrical proofs that do not hold because of vague and overly broad definitions. Bruno on the other hand, who knew much about nature and ancient literature, presented his ideas with Italian vividness, and is amongst philosophers the only one who comes near Plato's poetic and dramatic power of exposition.	Arthur Schopenhauer. Thoughts on other philosophers Giordano Bruno and Spinoza Schopenhauer saw Bruno and Spinoza as philosophers not bound to their age or nation. "Both were fulfilled by the thought, that as manifold the appearances of the world may be, it is still one being, that appears in all of them. ... Consequently, there is no place for God as creator of the world in their philosophy, but God is the world itself." Schopenhauer expressed regret that Spinoza stuck for the presentation of his philosophy with the concepts of scholasticism and Cartesian philosophy, and tried to use geometrical proofs that do not hold because of vague and overly broad definitions. Bruno on the other hand, who knew much about nature and ancient literature, presented his ideas with Italian vividness, and is amongst philosophers the only one who comes near Plato's poetic and dramatic power of exposition.	700
wiki20220301en000_3614	Arthur Schopenhauer	Schopenhauer noted that their philosophies do not provide any ethics, and it is therefore very remarkable that Spinoza called his main work Ethics. In fact, it could be considered complete from the standpoint of life-affirmation, if one completely ignores morality and self-denial. It is yet even more remarkable that Schopenhauer mentions Spinoza as an example of the denial of the will, if one uses the French biography by Jean Maximilien Lucas as the key to Tractatus de Intellectus Emendatione. Immanuel Kant	Arthur Schopenhauer. Schopenhauer noted that their philosophies do not provide any ethics, and it is therefore very remarkable that Spinoza called his main work Ethics. In fact, it could be considered complete from the standpoint of life-affirmation, if one completely ignores morality and self-denial. It is yet even more remarkable that Schopenhauer mentions Spinoza as an example of the denial of the will, if one uses the French biography by Jean Maximilien Lucas as the key to Tractatus de Intellectus Emendatione. Immanuel Kant	700
wiki20220301en000_3615	Arthur Schopenhauer	Immanuel Kant The importance of Kant for Schopenhauer, in philosophy as well as on a personal level, cannot be overstated. Kant's philosophy was the foundation of Schopenhauer's, and he had high praise for the Transcendental Aesthetic section of Kant's Critique of Pure Reason. Schopenhauer maintained that Kant stands in the same relation to philosophers such as Berkeley and Plato, as Copernicus to Hicetas, Philolaus, and Aristarchus: Kant succeeded in demonstrating what previous philosophers merely asserted. Schopenhauer writes about Kant's influence on his work in the preface to the second edition of The World as Will and Representation: In his study room, one bust was of Buddha, the other was of Kant. The bond which Schopenhauer felt with the philosopher of Königsberg is demonstrated in an unfinished poem he dedicated to Kant (included in volume 2 of the Parerga):	Arthur Schopenhauer. Immanuel Kant The importance of Kant for Schopenhauer, in philosophy as well as on a personal level, cannot be overstated. Kant's philosophy was the foundation of Schopenhauer's, and he had high praise for the Transcendental Aesthetic section of Kant's Critique of Pure Reason. Schopenhauer maintained that Kant stands in the same relation to philosophers such as Berkeley and Plato, as Copernicus to Hicetas, Philolaus, and Aristarchus: Kant succeeded in demonstrating what previous philosophers merely asserted. Schopenhauer writes about Kant's influence on his work in the preface to the second edition of The World as Will and Representation: In his study room, one bust was of Buddha, the other was of Kant. The bond which Schopenhauer felt with the philosopher of Königsberg is demonstrated in an unfinished poem he dedicated to Kant (included in volume 2 of the Parerga):	700
wiki20220301en000_3616	Arthur Schopenhauer	Schopenhauer dedicated one fifth of his main work, The World as Will and Representation, to a detailed criticism of the Kantian philosophy. Schopenhauer praised Kant for his distinction between appearance and the thing-in-itself, whereas the general consensus in German idealism was that this was the weakest spot of Kant's theory, since, according to Kant, causality can find application on objects of experience only, and consequently, things-in-themselves cannot be the cause of appearances. The inadmissibility of this reasoning was also acknowledged by Schopenhauer. He insisted that this was a true conclusion, drawn from false premises.	Arthur Schopenhauer. Schopenhauer dedicated one fifth of his main work, The World as Will and Representation, to a detailed criticism of the Kantian philosophy. Schopenhauer praised Kant for his distinction between appearance and the thing-in-itself, whereas the general consensus in German idealism was that this was the weakest spot of Kant's theory, since, according to Kant, causality can find application on objects of experience only, and consequently, things-in-themselves cannot be the cause of appearances. The inadmissibility of this reasoning was also acknowledged by Schopenhauer. He insisted that this was a true conclusion, drawn from false premises.	700
wiki20220301en000_3617	Arthur Schopenhauer	Post-Kantian school The leading figures of post-Kantian philosophy—Johann Gottlieb Fichte, F. W. J. Schelling and G. W. F. Hegel—were not respected by Schopenhauer. He argued that they were not philosophers at all, for they lacked "the first requirement of a philosopher, namely a seriousness and honesty of inquiry." Rather, they were merely sophists who, excelling in the art of beguiling the public, pursued their own selfish interests (such as professional advancement within the university system). Diatribes against the vacuity, dishonesty, pomposity, and self-interest of these contemporaries are to be found throughout Schopenhauer's published writings. The following passage is an example:	Arthur Schopenhauer. Post-Kantian school The leading figures of post-Kantian philosophy—Johann Gottlieb Fichte, F. W. J. Schelling and G. W. F. Hegel—were not respected by Schopenhauer. He argued that they were not philosophers at all, for they lacked "the first requirement of a philosopher, namely a seriousness and honesty of inquiry." Rather, they were merely sophists who, excelling in the art of beguiling the public, pursued their own selfish interests (such as professional advancement within the university system). Diatribes against the vacuity, dishonesty, pomposity, and self-interest of these contemporaries are to be found throughout Schopenhauer's published writings. The following passage is an example:	700
wiki20220301en000_3618	Arthur Schopenhauer	Schopenhauer deemed Schelling the most talented of the three and wrote that he would recommend his "elucidatory paraphrase of the highly important doctrine of Kant" concerning the intelligible character, if he had been honest enough to admit he was parroting Kant, instead of hiding this relation in a cunning manner.	Arthur Schopenhauer. Schopenhauer deemed Schelling the most talented of the three and wrote that he would recommend his "elucidatory paraphrase of the highly important doctrine of Kant" concerning the intelligible character, if he had been honest enough to admit he was parroting Kant, instead of hiding this relation in a cunning manner.	700
wiki20220301en000_3619	Arthur Schopenhauer	Schopenhauer reserved his most unqualified damning condemnation for Hegel, whom he considered less worthy than Fichte or Schelling. Whereas Fichte was merely a windbag (Windbeutel), Hegel was a "commonplace, inane, loathsome, repulsive, and ignorant charlatan." The philosophers Karl Popper and Mario Bunge agreed with this distinction. Hegel, Schopenhauer wrote in the preface to his Two Fundamental Problems of Ethics, not only "performed no service to philosophy, but he has had a detrimental influence on philosophy, and thereby on German literature in general, really a downright stupefying, or we could even say a pestilential influence, which it is therefore the duty of everyone capable of thinking for himself and judging for himself to counteract in the most express terms at every opportunity." Influence and legacy	Arthur Schopenhauer. Schopenhauer reserved his most unqualified damning condemnation for Hegel, whom he considered less worthy than Fichte or Schelling. Whereas Fichte was merely a windbag (Windbeutel), Hegel was a "commonplace, inane, loathsome, repulsive, and ignorant charlatan." The philosophers Karl Popper and Mario Bunge agreed with this distinction. Hegel, Schopenhauer wrote in the preface to his Two Fundamental Problems of Ethics, not only "performed no service to philosophy, but he has had a detrimental influence on philosophy, and thereby on German literature in general, really a downright stupefying, or we could even say a pestilential influence, which it is therefore the duty of everyone capable of thinking for himself and judging for himself to counteract in the most express terms at every opportunity." Influence and legacy	700
wiki20220301en000_3620	Arthur Schopenhauer	Influence and legacy Schopenhauer remained the most influential German philosopher until the First World War. His philosophy was a starting point for a new generation of philosophers including Julius Bahnsen, Paul Deussen, Lazar von Hellenbach, Karl Robert Eduard von Hartmann, Ernst Otto Lindner, Philipp Mainländer, Friedrich Nietzsche, Olga Plümacher and Agnes Taubert. His legacy shaped the intellectual debate, and forced movements that were utterly opposed to him, neo-Kantianism and positivism, to address issues they would otherwise have completely ignored, and in doing so he changed them markedly. The French writer Maupassant commented that "to-day even those who execrate him seem to carry in their own souls particles of his thought". Other philosophers of the 19th century who cited his influence include Hans Vaihinger, Volkelt, Solovyov and Weininger.	Arthur Schopenhauer. Influence and legacy Schopenhauer remained the most influential German philosopher until the First World War. His philosophy was a starting point for a new generation of philosophers including Julius Bahnsen, Paul Deussen, Lazar von Hellenbach, Karl Robert Eduard von Hartmann, Ernst Otto Lindner, Philipp Mainländer, Friedrich Nietzsche, Olga Plümacher and Agnes Taubert. His legacy shaped the intellectual debate, and forced movements that were utterly opposed to him, neo-Kantianism and positivism, to address issues they would otherwise have completely ignored, and in doing so he changed them markedly. The French writer Maupassant commented that "to-day even those who execrate him seem to carry in their own souls particles of his thought". Other philosophers of the 19th century who cited his influence include Hans Vaihinger, Volkelt, Solovyov and Weininger.	700
wiki20220301en000_3621	Arthur Schopenhauer	Schopenhauer was well read by physicists, most notably Einstein, Schrödinger, Wolfgang Pauli, and Majorana. Einstein described Schopenhauer's thoughts as a "continual consolation" and called him a genius. In his Berlin study three figures hung on the wall: Faraday, Maxwell, Schopenhauer. Konrad Wachsmann recalled: "He often sat with one of the well-worn Schopenhauer volumes, and as he sat there, he seemed so pleased, as if he were engaged with a serene and cheerful work." When Erwin Schrödinger discovered Schopenhauer ("the greatest savant of the West") he considered switching his study of physics to philosophy. He maintained the idealistic views during the rest of his life. Wolfgang Pauli accepted the main tenet of Schopenhauer's metaphysics, that the thing-in-itself is will.	Arthur Schopenhauer. Schopenhauer was well read by physicists, most notably Einstein, Schrödinger, Wolfgang Pauli, and Majorana. Einstein described Schopenhauer's thoughts as a "continual consolation" and called him a genius. In his Berlin study three figures hung on the wall: Faraday, Maxwell, Schopenhauer. Konrad Wachsmann recalled: "He often sat with one of the well-worn Schopenhauer volumes, and as he sat there, he seemed so pleased, as if he were engaged with a serene and cheerful work." When Erwin Schrödinger discovered Schopenhauer ("the greatest savant of the West") he considered switching his study of physics to philosophy. He maintained the idealistic views during the rest of his life. Wolfgang Pauli accepted the main tenet of Schopenhauer's metaphysics, that the thing-in-itself is will.	700
wiki20220301en000_3622	Arthur Schopenhauer	But most of all Schopenhauer is famous for his influence on artists. Richard Wagner became one of the earliest and most famous adherents of the Schopenhauerian philosophy. The admiration was not mutual, and Schopenhauer proclaimed: "I remain faithful to Rossini and Mozart!" So he has been nicknamed "the artist's philosopher". See also Influence of Schopenhauer on Tristan und Isolde. Under the influence of Schopenhauer, Leo Tolstoy became convinced that the truth of all religions lies in self-renunciation. When he read Schopenhauer's philosophy, Tolstoy exclaimed "at present I am convinced that Schopenhauer is the greatest genius among men. ... It is the whole world in an incomparably beautiful and clear reflection." He said that what he has written in War and Peace is also said by Schopenhauer in The World as Will and Representation.	Arthur Schopenhauer. But most of all Schopenhauer is famous for his influence on artists. Richard Wagner became one of the earliest and most famous adherents of the Schopenhauerian philosophy. The admiration was not mutual, and Schopenhauer proclaimed: "I remain faithful to Rossini and Mozart!" So he has been nicknamed "the artist's philosopher". See also Influence of Schopenhauer on Tristan und Isolde. Under the influence of Schopenhauer, Leo Tolstoy became convinced that the truth of all religions lies in self-renunciation. When he read Schopenhauer's philosophy, Tolstoy exclaimed "at present I am convinced that Schopenhauer is the greatest genius among men. ... It is the whole world in an incomparably beautiful and clear reflection." He said that what he has written in War and Peace is also said by Schopenhauer in The World as Will and Representation.	700
wiki20220301en000_3623	Arthur Schopenhauer	Jorge Luis Borges remarked that the reason he had never attempted to write a systematic account of his world view, despite his penchant for philosophy and metaphysics in particular, was because Schopenhauer had already written it for him. Other figures in literature who were strongly influenced by Schopenhauer were Thomas Mann, Thomas Hardy, Afanasy Fet, J.-K. Huysmans and George Santayana. In Herman Melville's final years, while he wrote Billy Budd, he read Schopenhauer's essays and marked them heavily. Scholar Brian Yothers notes that Melville "marked numerous misanthropic and even suicidal remarks, suggesting an attraction to the most extreme sorts of solitude, but he also made note of Schopenhauer's reflection on the moral ambiguities of genius." Schopenhauer's attraction to and discussions of both Eastern and Western religions in conjunction with each other made an impression on Melville in his final years.	Arthur Schopenhauer. Jorge Luis Borges remarked that the reason he had never attempted to write a systematic account of his world view, despite his penchant for philosophy and metaphysics in particular, was because Schopenhauer had already written it for him. Other figures in literature who were strongly influenced by Schopenhauer were Thomas Mann, Thomas Hardy, Afanasy Fet, J.-K. Huysmans and George Santayana. In Herman Melville's final years, while he wrote Billy Budd, he read Schopenhauer's essays and marked them heavily. Scholar Brian Yothers notes that Melville "marked numerous misanthropic and even suicidal remarks, suggesting an attraction to the most extreme sorts of solitude, but he also made note of Schopenhauer's reflection on the moral ambiguities of genius." Schopenhauer's attraction to and discussions of both Eastern and Western religions in conjunction with each other made an impression on Melville in his final years.	700
wiki20220301en000_3624	Arthur Schopenhauer	Sergei Prokofiev, although initially reluctant to engage with works noted for their pessimism, became fascinated with Schopenhauer after reading Aphorisms on the Wisdom of Life in Parerga and Paralipomena. "With his truths Schopenhauer gave me a spiritual world and an awareness of happiness." Friedrich Nietzsche owed the awakening of his philosophical interest to reading The World as Will and Representation and admitted that he was one of the few philosophers that he respected, dedicating to him his essay "Schopenhauer als Erzieher" one of his Untimely Meditations.	Arthur Schopenhauer. Sergei Prokofiev, although initially reluctant to engage with works noted for their pessimism, became fascinated with Schopenhauer after reading Aphorisms on the Wisdom of Life in Parerga and Paralipomena. "With his truths Schopenhauer gave me a spiritual world and an awareness of happiness." Friedrich Nietzsche owed the awakening of his philosophical interest to reading The World as Will and Representation and admitted that he was one of the few philosophers that he respected, dedicating to him his essay "Schopenhauer als Erzieher" one of his Untimely Meditations.	700
wiki20220301en000_3625	Arthur Schopenhauer	Early in his career, Ludwig Wittgenstein adopted Schopenhauer's epistemological idealism, and some traits of Schopenhauer's influence (particularly Schopenhauerian transcendentalism) can be observed in the Tractatus Logico-Philosophicus. Later on, Wittgenstein rejected epistemological transcendental idealism for Gottlob Frege's conceptual realism. In later years, Wittgenstein became highly dismissive of Schopenhauer, describing him as an ultimately shallow thinker. His friend Bertrand Russell had a low opinion on the philosopher, and even came to attack him in his History of Western Philosophy for hypocritically praising asceticism yet not acting upon it.	Arthur Schopenhauer. Early in his career, Ludwig Wittgenstein adopted Schopenhauer's epistemological idealism, and some traits of Schopenhauer's influence (particularly Schopenhauerian transcendentalism) can be observed in the Tractatus Logico-Philosophicus. Later on, Wittgenstein rejected epistemological transcendental idealism for Gottlob Frege's conceptual realism. In later years, Wittgenstein became highly dismissive of Schopenhauer, describing him as an ultimately shallow thinker. His friend Bertrand Russell had a low opinion on the philosopher, and even came to attack him in his History of Western Philosophy for hypocritically praising asceticism yet not acting upon it.	700
wiki20220301en000_3626	Arthur Schopenhauer	Opposite to Russell on the foundations of mathematics, the Dutch mathematician L. E. J. Brouwer incorporated Kant's and Schopenhauer's ideas in the philosophical school of intuitionism, where mathematics is considered as a purely mental activity instead of an analytic activity wherein objective properties of reality are revealed. Brouwer was also influenced by Schopenhauer's metaphysics, and wrote an essay on mysticism. Schopenhauer's philosophy has made its way into a novel, The Schopenhauer Cure, by American existential psychiatrist and emeritus professor of psychiatry Irvin Yalom. Schopenhauer's philosophy, and the discussions on philosophical pessimism it has engendered, has been the focus of contemporary thinkers such as David Benatar, Thomas Ligotti, and Eugene Thacker. Their work also served as an inspiration for the popular HBO TV series True Detective. Selected bibliography	Arthur Schopenhauer. Opposite to Russell on the foundations of mathematics, the Dutch mathematician L. E. J. Brouwer incorporated Kant's and Schopenhauer's ideas in the philosophical school of intuitionism, where mathematics is considered as a purely mental activity instead of an analytic activity wherein objective properties of reality are revealed. Brouwer was also influenced by Schopenhauer's metaphysics, and wrote an essay on mysticism. Schopenhauer's philosophy has made its way into a novel, The Schopenhauer Cure, by American existential psychiatrist and emeritus professor of psychiatry Irvin Yalom. Schopenhauer's philosophy, and the discussions on philosophical pessimism it has engendered, has been the focus of contemporary thinkers such as David Benatar, Thomas Ligotti, and Eugene Thacker. Their work also served as an inspiration for the popular HBO TV series True Detective. Selected bibliography	700
wiki20220301en000_3627	Arthur Schopenhauer	On the Fourfold Root of the Principle of Sufficient Reason (Ueber die vierfache Wurzel des Satzes vom zureichenden Grunde), 1813 On Vision and Colors (Ueber das Sehn und die Farben), 1816 Theory of Colors (Theoria colorum), 1830. The World as Will and Representation (alternatively translated in English as The World as Will and Idea; original German is Die Welt als Wille und Vorstellung): vol. 1818–1819, vol. 2, 1844 Vol. 1 Dover edition 1966, Vol. 2 Dover edition 1966, Peter Smith Publisher hardcover set 1969, Everyman Paperback combined abridged edition (290 pp.) The Art of Being Right (Eristische Dialektik: Die Kunst, Recht zu Behalten), 1831 On the Will in Nature (Ueber den Willen in der Natur), 1836 On the Freedom of the Will (Ueber die Freiheit des menschlichen Willens), 1839 On the Basis of Morality (Ueber die Grundlage der Moral), 1840	Arthur Schopenhauer. On the Fourfold Root of the Principle of Sufficient Reason (Ueber die vierfache Wurzel des Satzes vom zureichenden Grunde), 1813 On Vision and Colors (Ueber das Sehn und die Farben), 1816 Theory of Colors (Theoria colorum), 1830. The World as Will and Representation (alternatively translated in English as The World as Will and Idea; original German is Die Welt als Wille und Vorstellung): vol. 1818–1819, vol. 2, 1844 Vol. 1 Dover edition 1966, Vol. 2 Dover edition 1966, Peter Smith Publisher hardcover set 1969, Everyman Paperback combined abridged edition (290 pp.) The Art of Being Right (Eristische Dialektik: Die Kunst, Recht zu Behalten), 1831 On the Will in Nature (Ueber den Willen in der Natur), 1836 On the Freedom of the Will (Ueber die Freiheit des menschlichen Willens), 1839 On the Basis of Morality (Ueber die Grundlage der Moral), 1840	700
wiki20220301en000_3628	Arthur Schopenhauer	On the Freedom of the Will (Ueber die Freiheit des menschlichen Willens), 1839 On the Basis of Morality (Ueber die Grundlage der Moral), 1840 The Two Basic Problems of Ethics: On the Freedom of the Will, On the Basis of Morality (Die beiden Grundprobleme der Ethik: Ueber die Freiheit des menschlichen Willens, Ueber das Fundament der Moral), 1841. Parerga and Paralipomena (2 vols., 1851) – Reprint: (Oxford: Clarendon Press) (2 vols., 1974) (English translation by E. F. J. Payne) Printings: 1974 Hardcover, by ISBN Vols. 1 and 2, , Vol. 1, ISBN Vol. 2, , 1974–1980 Paperback, Vol. 1, , Vol. 2, , 2001 Paperback, Vol. 1, , Vol. 2, Essays and Aphorisms, being excerpts from Volume 2 of Parerga und Paralipomena, selected and translated by R. J. Hollingdale, with Introduction by R J Hollingdale, Penguin Classics, 1970, Paperback 1973: An Enquiry concerning Ghost-seeing, and what is connected therewith (Versuch über das Geistersehn und was damit zusammenhangt), 1851	Arthur Schopenhauer. On the Freedom of the Will (Ueber die Freiheit des menschlichen Willens), 1839 On the Basis of Morality (Ueber die Grundlage der Moral), 1840 The Two Basic Problems of Ethics: On the Freedom of the Will, On the Basis of Morality (Die beiden Grundprobleme der Ethik: Ueber die Freiheit des menschlichen Willens, Ueber das Fundament der Moral), 1841. Parerga and Paralipomena (2 vols., 1851) – Reprint: (Oxford: Clarendon Press) (2 vols., 1974) (English translation by E. F. J. Payne) Printings: 1974 Hardcover, by ISBN Vols. 1 and 2, , Vol. 1, ISBN Vol. 2, , 1974–1980 Paperback, Vol. 1, , Vol. 2, , 2001 Paperback, Vol. 1, , Vol. 2, Essays and Aphorisms, being excerpts from Volume 2 of Parerga und Paralipomena, selected and translated by R. J. Hollingdale, with Introduction by R J Hollingdale, Penguin Classics, 1970, Paperback 1973: An Enquiry concerning Ghost-seeing, and what is connected therewith (Versuch über das Geistersehn und was damit zusammenhangt), 1851	700
wiki20220301en000_3629	Arthur Schopenhauer	An Enquiry concerning Ghost-seeing, and what is connected therewith (Versuch über das Geistersehn und was damit zusammenhangt), 1851 Arthur Schopenhauer, Manuscript Remains, Volume II, Berg Publishers Ltd.,	Arthur Schopenhauer. An Enquiry concerning Ghost-seeing, and what is connected therewith (Versuch über das Geistersehn und was damit zusammenhangt), 1851 Arthur Schopenhauer, Manuscript Remains, Volume II, Berg Publishers Ltd.,	700
wiki20220301en000_3630	Arthur Schopenhauer	Online 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 sufficient 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 Schopenhauer's manuscripts in SchopenhauerSource Essays of Schopenhauer See also Antinatalism Existential nihilism Eye of a needle God in Buddhism Massacre of the Innocents (Guido Reni) Misotheism Mortal coil Nihilism Post-Schopenhauerian pessimism References Sources	Arthur Schopenhauer. Online 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 sufficient 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 Schopenhauer's manuscripts in SchopenhauerSource Essays of Schopenhauer See also Antinatalism Existential nihilism Eye of a needle God in Buddhism Massacre of the Innocents (Guido Reni) Misotheism Mortal coil Nihilism Post-Schopenhauerian pessimism References Sources	700
wiki20220301en000_3631	Arthur Schopenhauer	References Sources Albright, Daniel (2004) Modernism and Music: An Anthology of Sources. University of Chicago Press. Beiser, Frederick C., Weltschmerz: Pessimism in German Philosophy, 1860-1900 (Oxford: Oxford University Press, 2016). Hannan, Barbara, The Riddle of the World: A Reconsideration of Schopenhauer's Philosophy (Oxford: Oxford University Press, 2009). Magee, Bryan, Confessions of a Philosopher, Random House, 1998, . Chapters 20, 21. Safranski, Rüdiger (1990) Schopenhauer and the Wild Years of Philosophy. Harvard University Press, ; orig. German Schopenhauer und Die wilden Jahre der Philosophie, Carl Hanser Verlag (1987) Thomas Mann editor, The Living Thoughts of Schopenhauer, Longmans Green & Co., 1939 Further reading	Arthur Schopenhauer. References Sources Albright, Daniel (2004) Modernism and Music: An Anthology of Sources. University of Chicago Press. Beiser, Frederick C., Weltschmerz: Pessimism in German Philosophy, 1860-1900 (Oxford: Oxford University Press, 2016). Hannan, Barbara, The Riddle of the World: A Reconsideration of Schopenhauer's Philosophy (Oxford: Oxford University Press, 2009). Magee, Bryan, Confessions of a Philosopher, Random House, 1998, . Chapters 20, 21. Safranski, Rüdiger (1990) Schopenhauer and the Wild Years of Philosophy. Harvard University Press, ; orig. German Schopenhauer und Die wilden Jahre der Philosophie, Carl Hanser Verlag (1987) Thomas Mann editor, The Living Thoughts of Schopenhauer, Longmans Green & Co., 1939 Further reading	700
wiki20220301en000_3632	Arthur Schopenhauer	Biographies Cartwright, David. Schopenhauer: A Biography, Cambridge University Press, 2010. 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 Hübscher, Arthur Schopenhauer – Ein Lebensbild (Leipzig: Brockhaus, 1938). Thomas Mann, Schopenhauer (Bermann-Fischer, 1938) Matthews, Jack, Schopenhauer's Will: Das Testament, Nine Point Publishing, 2015. . A recent creative biography by philosophical novelist Jack Matthews.	Arthur Schopenhauer. Biographies Cartwright, David. Schopenhauer: A Biography, Cambridge University Press, 2010. 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 Hübscher, Arthur Schopenhauer – Ein Lebensbild (Leipzig: Brockhaus, 1938). Thomas Mann, Schopenhauer (Bermann-Fischer, 1938) Matthews, Jack, Schopenhauer's Will: Das Testament, Nine Point Publishing, 2015. . A recent creative biography by philosophical novelist Jack Matthews.	700
wiki20220301en000_3633	Arthur Schopenhauer	Matthews, Jack, Schopenhauer's Will: Das Testament, Nine Point Publishing, 2015. . A recent creative biography by philosophical novelist Jack Matthews. Rüdiger Safranski, Schopenhauer und die wilden Jahre der Philosophie – Eine Biographie, hard cover Carl Hanser Verlag, München 1987, , pocket edition Fischer: . Rüdiger 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)	Arthur Schopenhauer. Matthews, Jack, Schopenhauer's Will: Das Testament, Nine Point Publishing, 2015. . A recent creative biography by philosophical novelist Jack Matthews. Rüdiger Safranski, Schopenhauer und die wilden Jahre der Philosophie – Eine Biographie, hard cover Carl Hanser Verlag, München 1987, , pocket edition Fischer: . Rüdiger 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)	700
wiki20220301en000_3634	Arthur Schopenhauer	Other books App, Urs. Arthur Schopenhauer and China. Sino-Platonic Papers Nr. 200 (April 2010) (PDF, 8.7 Mb PDF, 164 p.). Contains extensive appendixes with transcriptions and English translations of Schopenhauer's 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 Schopenhauer's Metaphysics. 123 Books, 2011. Copleston, Frederick, Schopenhauer: Philosopher of Pessimism, 1946 (reprinted London: Search Press, 1975). Gardiner, Patrick, 1963. Schopenhauer. Penguin Books. --------, Schopenhauer: A Very Short introduction. Janaway, Christopher, 2003. Self and World in Schopenhauer's Philosophy. Oxford University Press. Magee, Bryan, The Philosophy of Schopenhauer, Oxford University Press (1988, reprint 1997).	Arthur Schopenhauer. Other books App, Urs. Arthur Schopenhauer and China. Sino-Platonic Papers Nr. 200 (April 2010) (PDF, 8.7 Mb PDF, 164 p.). Contains extensive appendixes with transcriptions and English translations of Schopenhauer's 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 Schopenhauer's Metaphysics. 123 Books, 2011. Copleston, Frederick, Schopenhauer: Philosopher of Pessimism, 1946 (reprinted London: Search Press, 1975). Gardiner, Patrick, 1963. Schopenhauer. Penguin Books. --------, Schopenhauer: A Very Short introduction. Janaway, Christopher, 2003. Self and World in Schopenhauer's Philosophy. Oxford University Press. Magee, Bryan, The Philosophy of Schopenhauer, Oxford University Press (1988, reprint 1997).	700
wiki20220301en000_3635	Arthur Schopenhauer	Janaway, Christopher, 2003. Self and World in Schopenhauer's Philosophy. Oxford University Press. Magee, Bryan, The Philosophy of Schopenhauer, Oxford University Press (1988, reprint 1997). Mannion, Gerard, "Schopenhauer, Religion and Morality – The Humble Path to Ethics", Ashgate Press, New Critical Thinking in Philosophy Series, 2003, 314pp. Trottier, Danick. L’influence de la philosophie schopenhauerienne dans la vie et l’oeuvre de Richard Wagner; et, Qu’est-ce qui séduit, obsède, magnétise le philosophe dans l’art des sons? deux études en esthétique musicale, Université du Québec à Montréal, Département de musique, 2000. Zimmern, Helen, Arthur Schopenhauer, his Life and Philosophy, London, Longman, and Co., 1876.	Arthur Schopenhauer. Janaway, Christopher, 2003. Self and World in Schopenhauer's Philosophy. Oxford University Press. Magee, Bryan, The Philosophy of Schopenhauer, Oxford University Press (1988, reprint 1997). Mannion, Gerard, "Schopenhauer, Religion and Morality – The Humble Path to Ethics", Ashgate Press, New Critical Thinking in Philosophy Series, 2003, 314pp. Trottier, Danick. L’influence de la philosophie schopenhauerienne dans la vie et l’oeuvre de Richard Wagner; et, Qu’est-ce qui séduit, obsède, magnétise le philosophe dans l’art des sons? deux études en esthétique musicale, Université du Québec à Montréal, Département de musique, 2000. Zimmern, Helen, Arthur Schopenhauer, his Life and Philosophy, London, Longman, and Co., 1876.	700
wiki20220301en000_3636	Arthur Schopenhauer	Articles Jiménez, Camilo, 2006, "Tagebuch eines Ehrgeizigen: Arthur Schopenhauers Studienjahre in Berlin," Avinus Magazin (in German). Luchte, James, 2009, "The Body of Sublime Knowledge: The Aesthetic Phenomenology of Arthur Schopenhauer," Heythrop Journal, Volume 50, Number 2, pp. 228–242. Mazard, Eisel, 2005, "Schopenhauer and the Empirical Critique of Idealism in the History of Ideas." On Schopenhauer's (debated) place in the history of European philosophy and his relation to his predecessors. Moges, Awet, 2006, "Schopenhauer's Philosophy." Galileian Library. Sangharakshita, 2004, "Schopenhauer and aesthetic appreciation." Oxenford's "Iconoclasm in German Philosophy," (See p. 388) Thacker, Eugene, 2020. "A Philosophy in Ruins, An Unquiet Void." Introduction to Arthur Schopenhauer, On the Suffering of the World. Repeater Books. External links	Arthur Schopenhauer. Articles Jiménez, Camilo, 2006, "Tagebuch eines Ehrgeizigen: Arthur Schopenhauers Studienjahre in Berlin," Avinus Magazin (in German). Luchte, James, 2009, "The Body of Sublime Knowledge: The Aesthetic Phenomenology of Arthur Schopenhauer," Heythrop Journal, Volume 50, Number 2, pp. 228–242. Mazard, Eisel, 2005, "Schopenhauer and the Empirical Critique of Idealism in the History of Ideas." On Schopenhauer's (debated) place in the history of European philosophy and his relation to his predecessors. Moges, Awet, 2006, "Schopenhauer's Philosophy." Galileian Library. Sangharakshita, 2004, "Schopenhauer and aesthetic appreciation." Oxenford's "Iconoclasm in German Philosophy," (See p. 388) Thacker, Eugene, 2020. "A Philosophy in Ruins, An Unquiet Void." Introduction to Arthur Schopenhauer, On the Suffering of the World. Repeater Books. External links	700
wiki20220301en000_3637	Arthur Schopenhauer	External links Arthur Schopenhauer an article by Mary Troxell in Internet Encyclopedia of Philosophy 2011 Schopenhauersource: Reproductions of Schopenhauer's manuscripts Kant's philosophy as rectified by Schopenhauer Timeline of German Philosophers A Quick Introduction to Schopenhauer Ross, Kelley L., 1998, "Arthur Schopenhauer (1788–1860)." Two short essays, on Schopenhauer's life and work, and on his dim view of academia. More Than 100 Years Later: A Schopenhauerian Revision of Breuer's Anna O	Arthur Schopenhauer. External links Arthur Schopenhauer an article by Mary Troxell in Internet Encyclopedia of Philosophy 2011 Schopenhauersource: Reproductions of Schopenhauer's manuscripts Kant's philosophy as rectified by Schopenhauer Timeline of German Philosophers A Quick Introduction to Schopenhauer Ross, Kelley L., 1998, "Arthur Schopenhauer (1788–1860)." Two short essays, on Schopenhauer's life and work, and on his dim view of academia. More Than 100 Years Later: A Schopenhauerian Revision of Breuer's Anna O	700
wiki20220301en000_3638	Arthur Schopenhauer	1788 births 1860 deaths 19th-century atheists 19th-century essayists 19th-century German male writers 19th-century German non-fiction writers 19th-century German philosophers 19th-century German writers 19th-century philosophers Aesthetics Animal rights scholars Anti-natalists Aphorists Atheist philosophers Burials at Frankfurt Main Cemetery Continental philosophers Critical theorists Critics of Christianity Critics of Judaism Critics of religions Cultural critics Epistemologists Flautists German atheist writers German Buddhists German scholars of Buddhism German ethicists German eugenicists German flautists German logicians German male essayists German male non-fiction writers German monarchists German people of Dutch descent German philologists Humboldt University of Berlin faculty Idealists Kantian philosophers Logicians Metaphilosophers Metaphysicians Monism Moral philosophers Ontologists Phenomenologists Philosophers of art Philosophers of culture Philosophers of education	Arthur Schopenhauer. 1788 births 1860 deaths 19th-century atheists 19th-century essayists 19th-century German male writers 19th-century German non-fiction writers 19th-century German philosophers 19th-century German writers 19th-century philosophers Aesthetics Animal rights scholars Anti-natalists Aphorists Atheist philosophers Burials at Frankfurt Main Cemetery Continental philosophers Critical theorists Critics of Christianity Critics of Judaism Critics of religions Cultural critics Epistemologists Flautists German atheist writers German Buddhists German scholars of Buddhism German ethicists German eugenicists German flautists German logicians German male essayists German male non-fiction writers German monarchists German people of Dutch descent German philologists Humboldt University of Berlin faculty Idealists Kantian philosophers Logicians Metaphilosophers Metaphysicians Monism Moral philosophers Ontologists Phenomenologists Philosophers of art Philosophers of culture Philosophers of education	700
wiki20220301en000_3639	Arthur Schopenhauer	Idealists Kantian philosophers Logicians Metaphilosophers Metaphysicians Monism Moral philosophers Ontologists Phenomenologists Philosophers of art Philosophers of culture Philosophers of education Philosophers of ethics and morality Philosophers of history Philosophers of language Philosophers of literature Philosophers of logic Philosophers of love Philosophers of mind Philosophers of pessimism Philosophers of psychology Philosophers of religion Philosophers of science Philosophy writers Political philosophers Simple living advocates German social commentators Social critics Social philosophers Theorists on Western civilization University of Göttingen alumni Writers from Gdańsk	Arthur Schopenhauer. Idealists Kantian philosophers Logicians Metaphilosophers Metaphysicians Monism Moral philosophers Ontologists Phenomenologists Philosophers of art Philosophers of culture Philosophers of education Philosophers of ethics and morality Philosophers of history Philosophers of language Philosophers of literature Philosophers of logic Philosophers of love Philosophers of mind Philosophers of pessimism Philosophers of psychology Philosophers of religion Philosophers of science Philosophy writers Political philosophers Simple living advocates German social commentators Social critics Social philosophers Theorists on Western civilization University of Göttingen alumni Writers from Gdańsk	700