आर्थर शोपेनहावर
सबके पीछे एक अंधी, बेचैन इच्छा है जो जीवन को पीड़ा बनाती है; कला और करुणा ही एकमात्र राहत देती हैं।
पृष्ठभूमि
संसार इच्छा और प्रतिनिधित्व के रूप में: जीने की एक अंधी इच्छा सब कुछ चलाती है; कला और करुणा द्वारा मुक्ति।
मुख्य विचार
- इच्छा
- निराशावाद
- करुणा की नीति
- मुक्ति के रूप में कला
प्रभाव
जिनसे प्रभावित 7
उद्दालक
जिनसे प्रभावित
Schopenhauer made Uddalaka’s ‘tat tvam asi’ (that art thou) from the Chandogya Upanishad, read in the Oupnek’hat, the formula of his ethics of compassion (1819, 1840). A. Schopenhauer, Die Welt als Wille und Vorstellung (1819); Über die Grundlage der Moral (1840); U. App, Schopenhauer’s Compass (2014)
साक्ष्य: AI मसौदा
उद्दालक › परंपरागत रूप से लगभग 830–760 ईसा पूर्व
याज्ञवल्क्य
जिनसे प्रभावित
The link runs through the Upanishads: Schopenhauer read the Oupnek’hat (1801–02), which includes Yajnavalkya’s teachings from the Brihadaranyaka, and called it the consolation of his life (Parerga, 1851). A. Schopenhauer, Parerga und Paralipomena II (1851); A. H. Anquetil-Duperron, Oupnek’hat (1801–02); U. App, Schopenhauer’s Compass (2014)
साक्ष्य: AI मसौदा
याज्ञवल्क्य › परंपरागत रूप से लगभग 800–720 ईसा पूर्व
गौतम बुद्ध
जिनसे प्रभावित विवादित
Schopenhauer saw his teaching of suffering and will-denial confirmed in Buddhism (World as Will, 1844); how much he knew of it before 1818 is debated. A. Schopenhauer, Die Welt als Wille und Vorstellung II (1844); U. App, “Schopenhauer’s Initial Encounter with Indian Thought”, Schopenhauer-Jahrbuch (2006); SEP “Arthur Schopenhauer”
साक्ष्य: AI मसौदा
गौतम बुद्ध › लगभग 480–400 ईसा पूर्व · प्रचलित तिथि 563–483 ईसा पूर्व
प्लेटो
जिनसे प्रभावित ✓
In Book Three of The World as Will and Representation (1819) Schopenhauer made Plato’s Ideas, as grades of the will’s objectification, the object of art and aesthetic contemplation. A. Schopenhauer, Die Welt als Wille und Vorstellung (1819), Book Three; SEP “Arthur Schopenhauer”
प्लेटो › 428–348 ईसा पूर्व
बाल्टासर ग्रासियान
जिनसे प्रभावित
Schopenhauer translated Gracián’s Oráculo manual (1832; published 1862) and drew on its worldly prudence in his Aphorisms on the Wisdom of Life (1851). A. Schopenhauer (tr.), Balthazar Gracians Hand-Orakel und Kunst der Weltklugheit (1862); Aphorismen zur Lebensweisheit, in Parerga und Paralipomena (1851)
साक्ष्य: AI मसौदा
बाल्टासर ग्रासियान › 1601–1658
दारा शिकोह
जिनसे प्रभावित
Schopenhauer read the Upanishads from 1814 in Anquetil-Duperron’s Latin Oupnek’hat (1801–02), a translation of Dara Shikoh’s Persian Sirr-i akbar (1657), and praised them in the preface to The World as Will and Representation (1819). A. Schopenhauer, Die Welt als Wille und Vorstellung (1819), preface; Parerga und Paralipomena II (1851), § 185; U. App, Schopenhauer-Jahrbuch 87 (2006)
साक्ष्य: AI मसौदा
दारा शिकोह › 1615–1659
इमानुएल कांट
जिनसे प्रभावित ✓
Schopenhauer kept Kant’s distinction of appearance and thing in itself, calling the latter will, and appended a Critique of the Kantian Philosophy to his main work (1819). A. Schopenhauer, Die Welt als Wille und Vorstellung (1819), appendix “Kritik der Kantischen Philosophie”; SEP “Arthur Schopenhauer”
इमानुएल कांट › 1724–1804
जिन्हें प्रभावित किया 5
लेव तोलस्तोय
जिन्हें प्रभावित किया ✓
Tolstoy read Schopenhauer in 1869 while finishing War and Peace, writing to Fet of ‘unceasing raptures’, and in A Confession (1879–82) cited him on the vanity of life. L. N. Tolstoy, letter to A. A. Fet, 30 Aug. 1869; Ispoved’ (1879–82)
लेव तोलस्तोय › 1828–1910
ज़ीगमुंड फ़्रॉइड
जिन्हें प्रभावित किया
Freud granted that Schopenhauer had anticipated repression (1914) and said his death drive had steered into ‘the harbour of Schopenhauer’s philosophy’ (Jenseits des Lustprinzips, 1920). S. Freud, “Zur Geschichte der psychoanalytischen Bewegung” (1914); Jenseits des Lustprinzips (1920); SEP “Arthur Schopenhauer”
साक्ष्य: InPhO में भी · InPhO
ज़ीगमुंड फ़्रॉइड › 1856–1939
ख़ोसे वास्कोन्सेलोस
जिन्हें प्रभावित किया
Vasconcelos took from Schopenhauer the redemptive power of aesthetic contemplation, making art the highest form of knowledge in his aesthetic monism (El monismo estético, 1918). J. Vasconcelos, El monismo estético (1918); Estética (1936)
साक्ष्य: AI मसौदा
ख़ोसे वास्कोन्सेलोस › 1882–1959
लुडविग विट्गेंश्टाइन
जिन्हें प्रभावित किया ✓
Wittgenstein’s early view of the metaphysical subject and will, in the Notebooks 1914–16 (publ. 1961) and the Tractatus (1921), drew on Schopenhauer, whom he read as a youth. L. Wittgenstein, Tagebücher 1914–1916 (publ. 1961); Logisch-philosophische Abhandlung (1921); G. H. von Wright, “Ludwig Wittgenstein: A Biographical Sketch”, Philosophical Review 64 (1955); SEP “Arthur Schopenhauer”
लुडविग विट्गेंश्टाइन › 1889–1951
मैक्स होर्कहाइमर
जिन्हें प्रभावित किया
Horkheimer, who read Schopenhauer from his youth, valued his pessimism and ethics of compassion as a corrective to optimistic philosophies of history (‘Die Aktualität Schopenhauers’, 1961). M. Horkheimer, “Schopenhauer und die Gesellschaft” (1955); “Die Aktualität Schopenhauers” (1961); A. Schmidt, Drei Studien über Materialismus (1977)
साक्ष्य: InPhO में भी · InPhO
मैक्स होर्कहाइमर › 1895–1973
आलोचना
जिनके द्वारा आलोचित 1
फ़्रीडरिश नीत्शे जिन्हें प्रभावित किया
जिन्हें प्रभावित किया ✓
Nietzsche discovered The World as Will and Representation in a Leipzig bookshop in 1865 and built The Birth of Tragedy (1872) on Schopenhauer’s metaphysics of will and music. F. Nietzsche, “Rückblick auf meine zwei Leipziger Jahre” (1867); Die Geburt der Tragödie (1872); SEP “Friedrich Nietzsche”
जिनके द्वारा आलोचित
Nietzsche came to reject Schopenhauer’s morality of pity and denial of the will as a life-denying romanticism (Genealogy of Morals, 1887, Preface §5). F. Nietzsche, Zur Genealogie der Moral (1887), Preface §5; Die fröhliche Wissenschaft (1887), §370
साक्ष्य: AI मसौदा
फ़्रीडरिश नीत्शे › 1844–1900
जिनकी आलोचना की 2
योहान गॉटलीब फ़िशटे
जिनकी आलोचना की
Schopenhauer held that Fichte, deriving the object from the subject, made the mirror-image error of materialism (The World as Will and Representation, 1819, I §7). A. Schopenhauer, Die Welt als Wille und Vorstellung I (1819), §7; SEP “Arthur Schopenhauer”
साक्ष्य: AI मसौदा
योहान गॉटलीब फ़िशटे › 1762–1814
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल
जिनकी आलोचना की
Schopenhauer derided Hegel’s philosophy as obscure verbiage serving state and church, and denied that history is the rational self-unfolding of spirit (World as Will II, 1844, ch. 38). A. Schopenhauer, Die Welt als Wille und Vorstellung II (1844), ch. 38; Die beiden Grundprobleme der Ethik (1841), Preface; “Über die Universitäts-Philosophie”, Parerga I (1851)
साक्ष्य: AI मसौदा
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल › 1770–1831
कृतियाँ
संसार मेरा प्रतिनिधित्व है – और उसका सार अंधी इच्छा है।
मत
Schopenhauer took up Kant’s distinction between appearance and thing in itself and gave the latter a name: will. The world as we perceive it is our representation, ordered by space, time and causality; but from within, in our own bodies, we experience it as blind, restless striving. Because this will can never be satisfied, life swings between pain and boredom. Relief comes through art, especially music, which lets us contemplate without desire; through compassion, the basis of morality, in which we recognise ourselves in others; and finally through the ascetic denial of the will. Close to Buddhist and Hindu thought, he deeply influenced Nietzsche, Wagner, Freud and Thomas Mann. His essay “On Women” (in Parerga and Paralipomena, 1851) is notorious for its misogyny.
जीवन और संदर्भ
Son of a Danzig merchant and of the novelist Johanna Schopenhauer, he abandoned a business career to study philosophy. His main work found almost no readers, and his Berlin lectures, scheduled at the same hour as Hegel’s, failed. In 1821 he pushed his neighbour, the seamstress Caroline Marquet, out of his anteroom; after years of litigation the Berlin courts found against him and ordered him to pay her a quarterly annuity for life. He lived as a private scholar in Frankfurt from 1833 and only won fame in old age with the essays of Parerga and Paralipomena. From 1814 he read the Upanishads in Anquetil-Duperron’s Latin Oupnek’hat (1801–02), a translation of a Persian version, and later called it “the consolation of my life”; he studied Buddhism in detail only after 1818.
अन्य प्रमुख कृतियाँ
- On the Fourfold Root of the Principle of Sufficient Reason (1813)
- The World as Will and Representation (1819)
- The Two Fundamental Problems of Ethics (1841)
- Parerga and Paralipomena (1851)
इनमें आता है
- यात्रा ‘एशिया और यूरोप संवाद में’ · 11 में से पड़ाव 5
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