亚瑟·叔本华
一切背后是一个盲目的、不安的意志，它使生活成为苦；艺术和同情提供了唯一的解脱。
定位
世界作为意志和表象：盲目的生存意志驱动一切；通过艺术和同情获得救赎。
核心思想
- 意志
- 悲观主义
- 同情伦理学
- 艺术作为救赎
影响
受影响于 7
乌达罗迦·阿卢尼
受其影响
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)
依据: AI 草稿
乌达罗迦·阿卢尼 › 相传 约公元前830—前760年年
耶若伏吉耶
受其影响
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)
依据: AI 草稿
耶若伏吉耶 › 相传 约公元前800—前720年年
乔达摩·悉达多（佛陀）
受其影响 存在争议
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”
依据: AI 草稿
乔达摩·悉达多（佛陀） › 约公元前480—前400年年 · 通行断代 公元前563—前483年
柏拉图
受其影响 ✓
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”
柏拉图 › 公元前428—前348年
巴尔塔萨尔·格拉西安
受其影响
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)
依据: AI 草稿
巴尔塔萨尔·格拉西安 › 1601–1658
达拉·希科
受其影响
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)
依据: AI 草稿
达拉·希科 › 1615–1659
伊曼努尔·康德
受其影响 ✓
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”
伊曼努尔·康德 › 1724–1804
影响了 5
列夫·托尔斯泰
西格蒙德·弗洛伊德
影响了
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”
依据: 亦见于 InPhO · InPhO
西格蒙德·弗洛伊德 › 1856–1939
何塞·巴斯孔塞洛斯
影响了
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)
依据: AI 草稿
何塞·巴斯孔塞洛斯 › 1882–1959
路德维希·维特根斯坦
影响了 ✓
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”
路德维希·维特根斯坦 › 1889–1951
马克斯·霍克海默
影响了
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)
依据: 亦见于 InPhO · InPhO
马克斯·霍克海默 › 1895–1973
批评
受批评于 1
弗里德里希·尼采 影响了
影响了 ✓
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”
受其批评
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
依据: AI 草稿
弗里德里希·尼采 › 1844–1900
批评了 2
约翰·哥特利布·费希特
批评了
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”
依据: AI 草稿
约翰·哥特利布·费希特 › 1762–1814
格奥尔格·威廉·弗里德里希·黑格尔
批评了
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)
依据: AI 草稿
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
作品
- 1819作为意志和表象的世界
世界是我的表象——而它的本质是盲目的意志。
立场
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.
生平与背景
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.
其他主要作品
- 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)
出现在
- 旅程 ‘亚洲与欧洲的对话’ · 第 5 站，共 11 站
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