Download Self and World in Schopenhauer's Philosophy by Christopher Janaway PDF
By Christopher Janaway
Janaway offers an in depth and important account of Schopenhauer's significant philosophical success: his account of the self and its relation to the area of items. The author's method of this subject matter is ancient, but is designed to teach the philosophical curiosity of such an technique. He explores in strange intensity Schopenhauer's frequently ambivalent relation to Kant, and highlights the impression of Schopenhauer's view of self and international on Wittgenstein and Nietzsche, in addition to tracing the numerous issues of touch among Schopenhauer's suggestion and present philosophical debates in regards to the self.
Reviews:
"An strange and superlative paintings that does greater than justice to the epistemic and metaphysical matters that lie on the center of a philosophical figuring out of the self and the world....What is outstanding approximately this unique examine is the unique and illuminating research of the Kantian history of Schopenhauer's idea, the cautious exam of Schopenhauer's idealist point of view, his differences among topic and item, and the considerate and insightful analyses of 'will' and 'willing.'"--Choice
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Additional resources for Self and World in Schopenhauer's Philosophy
Example text
We perhaps tend to forget that the Kantian philosophy had been controversial from the start, and that Schopenhauer learned about it against the background of nearly thirty years of discussion, during which it had been criticized, reinterpreted, revised, and rejected by many thinkers. The methodological implication of these facts is that we should try to assess which post-Kantian thinkers were known to Schopenhauer and which he considered important. Certainly he could not claim to be unaware of the major developments during these years: he learned of them to some extent through Schulzc, but most directly through attending Fichte's lectures in Berlin, and through some considerable effort spent reading the works of Fichte and Schelling.
But as long as this is not proved we have no reason, in this most important and difficult of tasks, to stop up those sources of knowledge which are richest in content—inner and outer experience —and operate solely with forms that are empty of content. Therefore I say that the solution to the riddle of the world must proceed from an understanding of the world itself; and so the task of metaphysics is not to soar above the experience in which the world is presented, but to understand it thoroughly—experience, inner and outer, being indeed the source of all knowledge.
There can be no knowledge beyond the possibility of experience. ' The overall aim of Kant's Critique of Pure Reason might indeed be summarized thus: to answer the question of how there could be substantive truths about the world which can be known to us other than by confirmation through experience. Such truths are what Kant calls synthetic truths known a priori, and they are possible, according to him, only if they pertain to the conditions under which we, as subjects, experience the world. To take the most important examples: we can know a priori, Kant claims, that something in the world must endure through time whenever there is change, and that all change is according to the principle of cause and effect; but we can know this only of the world inasmuch as it can be presented to us in experience.