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Journal articles on the topic 'Arthur Schopenhauer'

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Published: 4 June 2021
Last updated: 27 April 2022

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1

Zimmermann, Clara. "La intuición en la filosofía de Arthur Schopenhauer." LOGOS Revista de Filosofía 137, no. 137 (August 5, 2021): 6–29. http://dx.doi.org/10.26457/lrf.v137i137.3031.

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En el presente trabajo analizaremos el concepto de intuición, principalmente en relación con las tesis epistemológicas y metafísicas de la teoría schopenhaueriana. En la primera sección, plantearemos los ejes centrales del sistema metafísico de Schopenhauer, sobre todo en lo que concierne al concepto de voluntad (Wille ) y la relación que este guarda con su teoría del conocimiento. Luego, examinaremos la diferencia que el filósofo alemán establece entre el conocimiento representativo —o mediado— de la razón y el conocimiento directo —o inmediato— de la intuición. Asimismo, trazaremos, en un primer momento, las tesis y los problemas fundamentales del dualismo propios de la representación y la voluntad, para establecer —en un segundo momento— el problema de la intuición del cuerpo propio. Por último, consideraremos los alcances y los límites de la intuición, así como también sus distintas variantes: principalmente la intuición estética y su culminación en la intuición mística. Palabras clave Schopenhauer, intuición, conocimiento inmediato, representación, estética Referencias Bergson, H. (2013). El pensamiento y lo moviente. Buenos Aires, Argentina: Cactus.Cross, T. (2013). Schopenhauer’s encounter with Indian thought. Representation and will,and their Indian parallels. Honolulu, Estados Unidos: University of Hawaii Press.Ferrari, J. (2011). L’art dans le monde comme volonté et comme représentation d’ArthurSchopenhauer. Mayenne, Francia: Presses Universitaires de France.François, A. (2004). La volonté chez Bergson et Schopenhauer. Methodos, (4), https://doi.org/10.4000/methodos.135.Foster, C. (1999). Ideas and imagination. Schopenhauer on the proper foundationof art. En C. Janaway (Ed.), The Cambridge Companion to Schopenhauer(pp. 213-251). Nueva York, Estados Unidos: Cambridge University Press.Gardner, S. (1999). Schopenhauer, will and the unconscious. En C. Janaway(ed.), The Cambridge Companion to Schopenhauer (pp. 375-421). Nueva York,Estados Unidos: Cambridge University Press.Glock, H. J. (1999). Schopenhauer and Wittgenstein: representation as languageand will. En C. Janaway (Ed.), The Cambridge Companion to Schopenhauer(pp. 422-458). Nueva York, Estados Unidos: Cambridge University Press.González Ríos, J. (2017). Schopenhauer. Buenos Aires, Argentina: Galerna.Guyer, P. (2007). Pleasure and knowledge in Schopenhauer’s aesthetics. En D.Jacquette (Ed.), Schopenhauer, Philosophy and the Arts (pp. 109-132). NuevaYork, Estados Unidos: Cambridge University Press.Hannan, B. (2009). The riddle of the world. A reconsideration of Schopenhauer’s philosophy.Nueva York, Estados Unidos: Oxford University Press.Hume, D. (2002). Investigación sobre el conocimiento humano. Madrid, España: BibliotecaNueva.Janaway, C. (1989). Self and world in Schopenhauer’s philosophy. Nueva York, EstadosUnidos: Oxford University Press.Janaway, C. (1999a). Schopenhauer’s pessimism. En C. Janaway (Ed.), The CambridgeCompanion to Schopenhauer (pp. 318-343). Nueva York, Estados Unidos:Cambridge University Press.Janaway, C. (1999b). Introduction. En C. Janaway (Ed.), The Cambridge Companion toSchopenhauer (pp. 1-17). Nueva York, Estados Unidos: Cambridge University Press.Janaway, C. (2002). Schopenhauer. A very short introduction. Nueva York, EstadosUnidos: Oxford University Press.Kant, I. (2014). Crítica de la razón pura. Buenos Aires, Argentina: Colihue.Magee, B. (1983). The philosophy of Schopenhauer. Nueva York, Estados Unidos:Oxford University Press.Mann, T. (2018). Schopenhauer. París, Francia: Libella.
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2

Ray, Matthew. "Arthur Schopenhauer." Philosophers' Magazine, no. 31 (2005): 80–81. http://dx.doi.org/10.5840/tpm20053156.

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3

Wadhams, Luke. "Boredom and Wonder in the Work of Arthur Schopenhauer." Idealistic Studies 49, no. 3 (2019): 235–58. http://dx.doi.org/10.5840/idstudies2020220109.

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This article examines Arthur Schopenhauer’s theory of boredom. In traditional interpretations of this theory, boredom is understood to be a form of suffering and a key component in Schopenhauer’s argument for the claim that all life is suffering. While such interpretations are correct, I argue that they only capture a single feature of the experience that Schopenhauer describes. Schopenhauer also understands boredom to occasion a unique insight into the nature of reality, and boredom should thereby additionally be thought of as an epistemically significant emotion. To elucidate this epistemic quality, I interpret Schopenhauer’s concept of boredom as revealing the miserable condition of the world, where such revelation compels one to wonder about the nature of this condition, thereby founding a philosophical attitude. Through an evaluation of Schopenhauer’s conceptions of boredom and wonder, I demonstrate that Schopenhauer ultimately conceives boredom as crucial for the development of a philosophical attitude toward existence.
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4

KELAM, IVICA, and LUKA RAŠIĆ. "THE INFLUENCE OF SCHOPENHAUER’S AND NIETZSCHE’S PHILOSOPHICAL THOUGHTS ON THE PHILOSOPHY OF EDUCATION AND EDUCATIONAL PESSIMISM." Arhe 27, no. 33 (December 5, 2020): 243–65. http://dx.doi.org/10.19090/arhe.2020.33.243-265.

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This paper gives a particular overview of reflections on education by two renowned philosophers of West European culture, Arthur Schopenhauer and Friedrich Nietzsche. What links their philosophy of education is the inclination towards the more complete shaping of a man. Nietzsche is a great supporter of Schopenhauer's understanding of philosophy as a philosophy of life. However, while Schopenhauer remained imprisoned in the world of pessimism, Nietzsche overcame the pessimistic view of the world with the image of a creative artist who consistently sets his life in motion, while enjoying his art of living. The thing they have in common is extreme individualism – the understanding of philosophy as the liberation of inner life. Arthur Schopenhauer perceived a man as a being of will that succumbs to laws of nature and the lower levels of humanity – will and passion. Friedrich Nietzsche saw a man as a being of will for power, emphasizing the power of the urgent and irrational one. Schopenhauer gave the pessimistic view of a man who is under the power of an unquenchable lust for life, whereas Nietzsche gave a nihilistic view of the world, in which he advocated demolishing ​​and putting an end to the old values. In Nietzsche's opinion, a nihilist is someone who sees everything as pointless and futile. Arthur Schopenhauer had a significant influence, not only on Friedrich Nietzsche but also on some other great men of his time, who mostly did not support his philosophy in its entirety. Understanding the world in Schopenhauer's way came to life at the end of the 19th century and later, primarily because of Friedrich Nietzsche. This was an era in which social sciences finally began to develop separately, but at the same time complement each other. Due to this interaction, it was possible for Schopenhauer, and through him also for Nietzsche, to have such a significant influence on the European spiritual life.
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5

Béziau, Jean-Yves. "O Suicídio segundo Arthur Schopenhauer." Discurso, no. 28 (December 9, 1997): 127–44. http://dx.doi.org/10.11606/issn.2318-8863.discurso.1997.38021.

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Neste artigo examinamos a concepção filosófica do suicídio em Schopenhauer. Mostramos que a razão fundamental pela qual Schopenhauer rejeita o suicídio está intimamente ligada ao fundamento da sua metafísica. Explicamos suas diferenças face às rejeições tradicionais do suicídio, visto que Schopenhauer considera o suicídio um erro mas não um crime, e quais são os casos nos quais o suicídio pode ser aceito.
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6

Jacquette, Dale. "Schopenhauer's Proof that Thing-in-ltself is Will." Kantian Review 12, no. 2 (July 2007): 76–108. http://dx.doi.org/10.1017/s1369415400000911.

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In a bold series of pronouncements, Arthur Schopenhauer maintains that the Kantian thing-in-itself is Will. The division between the world as Will and representation, with its impressive array of implications, is Schopenhauer's most important and distinctive contribution to metaphysics. To understand what Schopenhauer means by ‘Will’ (der Wille) as opposed to the empirical ‘will’, and his reasons for identifying thing-in-itself with Will, we must look in detail at two related arguments by which Schopenhauer proposes to link these concepts. The arguments appear in the first and second editions of Schopenhauer's masterwork, The World as Will and Representation. The differences between the two versions appear to represent a change in his thinking about the most persuasive way to demonstrate the nature of thing-in-itself. The arguments are reconstructed for the sake of comparison, and critically evaluated in light of a variety of objections. While Schopenhauer's first, analogical, argument is inconclusive, his second argument offers a highly defensible inference identifying thing-in-itself as Will.
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7

Mascorro Ibarra, César Omar Mascorro Ibarra Omar Mascorro Ibarra. "El arte moderno en relación con la noción de arte en Schopenhauer." Luxiérnaga - Revista de Estudiantes de Filosofía 7, no. 13 (June 30, 2017): 8. http://dx.doi.org/10.33064/13luxirnaga1964.

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Comenzamos con una cuestión general: ¿puede el arte moderno ser entendido como una vía de salvación como lo señala Schopenhauer?Con el apoyo de varios textos, como los de Arthur C. Danto, Después del fin del arte: El arte contemporáneo y el linde de la historia, se contrastará lo que se considera como arte moderno contextualizándolo a la idea de Arthur Schopenhauer expresada en su libro El mundo como voluntad y representación. Arthur Danto explica y ejemplifica los conceptos moderno, contemporáneo y posmoderno, que se vuelven bastante importantes pues son el apoyo para lograr contrastar el texto de Schopenhauer y saber si el arte moderno puede ser vía de salvación.
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8

CALLEJÓN, Encarnación Ruiz. "PHILOSOPHICAL PATHOS IN MARÍA ZAMBRANO AND ARTHUR SCHOPENHAUER." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 5, no. 1 (November 24, 2021): 11–20. http://dx.doi.org/10.26520/mcdsare.2021.5.11-20.

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This work first analyses María Zambrano's reflections on the limits of philosophy, based on the suspicion of its vanity and the ambivalence of its origins. Zambrano explores the genealogy of the traditional conception of the origin of philosophy as wonder, a wonder that she would share with poetry. She postulates a horizon of the conjunction of philosophy and poetry, to respond to the wonder at reality, but she also refers to the possibility of rescuing a more venerable form of philosophy. Secondly the work examines whether Schopenhauer's philosophy, with its proverbial pessimism and its conception of philosophical admiration as dismay, could be regarded as an example of this venerable form of philosophy and, finally, whether aspiring to create this conjunction with poetry is still philosophy.
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9

Durante, Felipe dos Santos. "Rudolf Malter e o pessimismo crítico schopenhaueriano." Sofia 7, no. 2 (February 28, 2019): 94–102. http://dx.doi.org/10.47456/sofia.v7i2.20734.

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Este artigo tem por objetivo, a partir da leitura do célebre livro de Rudolf Malter – O pensamento único: introdução à filosofia de Arthur Schopenhauer (Der Eine Gedanke: Hinführung zur Philosophie Arthur Schopenhauers), em especial da seção intitulada Característica conclusiva: Pessimismo – um conceito crítico (Abschließende Charakteristik: Pessimismus – ein kritischer Begriff ) –, apresentar a hipótese hermenêutica de um dos mais eminentes interpretes da filosofia schopenhaueriana, a qual versa sobre o pessimismo enquanto conceito crítico, e que pode ser entendida como um dos pontos de sustentação para a justificativa de interpretação da filosofia schopenhaueriana a partir de um viés soteriológico.
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10

Salaquarda, Jörg. "Arthur Schopenhauer. The Unpublished Manuscripts." Philosophy and History 20, no. 2 (1987): 129–30. http://dx.doi.org/10.5840/philhist198720259.

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11

Lester, David, and Emek Yüce Zeyrek. "Arthur Schopenhauer and Andras Angyal." Psychological Reports 99, no. 3 (December 2006): 799–802. http://dx.doi.org/10.2466/pr0.99.3.799-802.

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12

LESTER, DAVID. "ARTHUR SCHOPENHAUER AND ANDRAS ANGYAL." Psychological Reports 99, no. 7 (2006): 799. http://dx.doi.org/10.2466/pr0.99.7.799-802.

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13

Trécourt, Fabien. "Arthur Schopenhauer, apprendre à vivre." Sciences Humaines N° 268, no. 3 (March 1, 2015): 28. http://dx.doi.org/10.3917/sh.268.0028.

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14

Koy, Christopher E. "The notion of Māyā in Arthur Schopenhauer’s epistemological idealism." XLinguae 14, no. 3 (June 2021): 49–56. http://dx.doi.org/10.18355/xl.2021.14.03.05.

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The Hindu texts known as the Upaniṣads were written by many different people from approximately 900 B.C. to about 300 B.C. The Upaniṣads represent one of the earliest efforts of man at giving a philosophical account of the world. As such, the Upaniṣads are invaluable in the history of human thought. The writings came to the West in bits and pieces in the first half of the 19th century in Latin, English and German translation. Soon after he finished his doctoral dissertation in 1813, Arthur Schopenhauer (1788-1860), took note of the very first European-language translation (or rather a retranslation) of the Upaniṣads by Abraham Anquetil-Duperron, a Parisian Orientalist who had lived in or near India for six years and had mastered Persian. Anquetil-Duperron translated into Latin a Persian translation of fifty Upaniṣads from the original Sanskrit. This influential translation entitled Oupnek’hat (1802) held Schopenhauer’s great interest for the remainder of his life. Schopenhauer was one of the few serious philosophers who early on read and was profoundly interested in the philosophy coming out of the East in the first half of the 19th century. This contribution will examine his understanding of māyā and its role in Schopenhauer’s epistemology as revealed in his book The World as Will and Representation
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15

David, Tan Weng Chiang. "Will-Less Contemplation through Listening to Music - An Epistemic Process Analysis of Arthur Schopenhauer’s Concept of Music." MANUSYA 20, no. 2 (2017): 77–100. http://dx.doi.org/10.1163/26659077-02002004.

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The will has been Arthur Schopenhauer’s concept for the true inner nature or the thing-in-itself of the world. The will that is within a person causes suffering to the person. A person is driven by the will for some kind of fulfillment and once he or she attains that fulfillment, he or she very quickly moves to a new desire, otherwise boredom will set in. If the person fails to attain the fulfillment, he or she will feel dismay. Given this, a person’s inner will does not allow him or her lasting fulfillment and obtaining peace and happiness. Another kind of will leading to suffering within a person is caused by the ‘blind’ will. The will acts blindly within a person, driving a person without any reason or cause and the person has no conscious control over these blind strivings of the will. Schopenhauer proposed that aesthetic contemplation of artworks could provide relief from our will leading to sufferings, though temporarily. Music, however, is a kind of artwork that Schopenhauer considers standing apart from the other kinds of art works. Music according to Schopenhauer is a direct manifestation (Abbild) of the will. Music is “…as immediate an objectification and copy of the whole will…” However, in accordance with Schopenhauer’s concept of aesthetic contemplation, it seems that Schopenhauer has fallen short of explaining specifically on how experiencing music as a direct manifestation (Abbild) of the will provides relief from the will driven suffering? In other words, how a listener of music can become “…will-less…” (Schopenhauer 1969:179) thereby gaining relief from the will and suffering? This research paper examines and analyzes Schopenhauer’s concepts of aesthetic contemplation and music for formulating how listening to music can bring relief to the will driven sufferings of a listener. The findings of this research arrived at the formulation that non-imitative music (i.e. music that does not imitate the phenomenon): (1) Acts directly on a listener’s inner willing and the listener resonates with the music; (2) Causes the listener to experience an essence of emotions; and (3) As a result of (1) and (2) the listener feels transcended out of space and causality, is suspended from will driven suffering and becomes a will-less listener of music.
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Dambros, Eli Berto. "O exercício intelectual como um fármaco para suportar a infelicidade." Voluntas: Revista Internacional de Filosofia 6, no. 1 (June 1, 2015): 120. http://dx.doi.org/10.5902/2179378633863.

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Este trabalho procura analisar a importância dada por Arthur Schopenhauer atividade intelectual em consonância com um movimento de adaptação ao meio em que vivemos. Esta reflexão é encontrada de maneira mais específica na parte prática da filosofia schopenhaueriana. Com o exercício intelectual diário proposto por Arthur Schopenhauer,criamos condições para agirmos de maneira ponderada e, consequentemente, sermos menos infelizes em nosso dia a dia.
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17

Heaney, John. "Arthur Schopenhauer, Evolution, and Ecology in Thomas Hardy’s The Woodlanders." Nineteenth-Century Literature 71, no. 4 (March 1, 2017): 516–45. http://dx.doi.org/10.1525/ncl.2017.71.4.516.

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John Heaney, “Arthur Schopenhauer, Evolution, and Ecology in Thomas Hardy’s The Woodlanders” (pp. 516–545) This essay takes issue with two truisms within Thomas Hardy criticism: first, the widely accepted view that The Woodlanders (1887) is Hardy’s most “Darwinian” work; and second, the standard assumption that Arthur Schopenhauer’s influence on Hardy’s writing can be discerned specifically in the works from Tess of the D’Urbervilles (1891) onward, and primarily in the unrelenting pessimism that characterizes both writers’ worldviews. The essay calls into question the simplification underlying both positions by suggesting ways in which Schopenhauer’s metaphysics may have influenced Hardy’s treatment of evolutionary themes in The Woodlanders, paying particular attention to Hardy’s choice of plant life as the dominant metaphor within the novel, and the numerous ways in which the evolutionary model it depicts diverges from that formulated by thinkers such as Charles Darwin and Herbert Spencer. It argues furthermore that Schopenhauer’s philosophy of nature therefore offers the optimum framework through which to interpret Hardy’s unique ecological vision in the novel, and calls for renewed attention to the philosopher’s proto-phenomenological description of reality, the significance of which has been largely overlooked by recent ecocritical scholars searching for a non-Cartesian framework in which to couch their readings.
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18

Salaquarda, Jörg. "Arthur Schopenhauer. Works in Five Volumes." Philosophy and History 23, no. 1 (1990): 34–38. http://dx.doi.org/10.5840/philhist19902319.

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19

Bottmann, Denise Guimarães. "ARTHUR SCHOPENHAUER NO BRASIL (1887-2015)." Belas Infiéis 5, no. 1 (July 12, 2016): 251–59. http://dx.doi.org/10.26512/belasinfieis.v5.n1.2016.11380.

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Schopenhauer chega ao Brasil em 1887, com Pensamentos e fragmentos: Metaphysica do amor. Esboço sobre as mulheres, pela Laemmert, em tradução de Manuel Coelho da Rocha. [Rio de Janeiro: Laemmert, 1887. 72 p.]
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20

Durante, Felipe Dos Santos. "Arthur Schopenhauer e a Tradição Jusnaturalista Moderna." Voluntas: Revista Internacional de Filosofia 2, no. 1 (June 1, 2011): 108. http://dx.doi.org/10.5902/2179378634116.

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Este artigo tem como objetivo examinar a relação da doutrina do direito de Arthur Schopenhauer com a tradição conhecida por jusnaturalismo moderno. Para tanto, o artigo foi dividido em duas sessões: (i) a exposição da definição, em linhas gerais, do que se entende por tradição jusnaturalista moderna, e (ii) a relação de Schopenhauer com essa tradição.
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21

Chepeleva, Natalia Yu. "Schopenhauer’s theory of ideas." Philosophy Journal 14, no. 2 (2021): 95–110. http://dx.doi.org/10.21146/2072-0726-2021-14-2-95-110.

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The article is devoted to the Arthur Schopenhauer’s contradictory doctrines of ideas. The analysis is accompanied by a discussion of historical and philosophical mysteries di­rectly related to Schopenhauer’s doctrines of ideas. His theory of ideas is explored in its ontological and aesthetic aspects as well as in its relation to Schopenhauer’s ethics. In the article, Schopenhauer’s definition of idea is analyzed in comparison with that of Plato and Kant. Despite the fact that Schopenhauer himself claimed that he understood the notion of idea in its true, Platonic sense, the article claims that he largely departed from Plato. Since the idea is enriched by the properties of thing-in-itself, it remains a rep­resentation accessible to cognition and becomes an intermediate link between the will and the individual. The article discusses the place of ideas in Schopenhauer’s ontology. The article distinguishes and characterizes the stages of objectification of the will, which Schopenhauer calls ideas. The ambivalent status of the idea gives rise to many other his­torical and philosophical problems. One of them is the determination of the status of a comprehensible (intelligible) character, which Schopenhauer declares to be another di­rect objectification of the will, besides ideas. Further, the article investigates the process of cognizing an idea. The author discusses Schopenhauer’s aesthetic teaching in connec­tion to the fact that Schopenhauer declares that cognition of the world of ideas is the goal of art. The article examines Schopenhauer’s classification of arts and separately prob­lematizes the status of music. The relationship between the philosophy of art and Schopenhauer’s ethical doctrines, in which he offers two ways to salvation, is discussed. The concepts of asceticism and genius are compared. The article suggests that Schopen­hauer's ethical doctrine can be presented as a complement to his doctrine of ideas. The fi­nal part of the article briefly formulates the main problems of Schopenhauer’s theory of ideas and discusses their possible solutions.
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Elon, Daniel. "Gottlob Ernst Schulzes skeptizistische Kant-Kritik in ihrer Relevanz für Arthur Schopenhauers Systemkonstitution." Kant-Studien 109, no. 1 (March 8, 2018): 124–46. http://dx.doi.org/10.1515/kant-2018-0004.

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Abstract: In 1792, Gottlob E. Schulze published one of the most important treatises in the era of the early critical reception of Kant’s transcendental philosophy: the skeptical treatise Aenesidemus. One of Schulze’s later students was the young Arthur Schopenhauer, whose examination of Kant’s philosophy was significantly influenced by Schulze. In this paper, it shall be established that this influence isn’t limited solely to the details of Schopenhauer’s critique of Kantian thinking, but rather extends to the systematic unfolding of Schopenhauer’s philosophy as a whole. In this respect, Schopenhauer’s The World as Will and Representation can be understood as a direct, positive answer to the questions left open by Schulze’s debate on the internal problems of Kant’s Critique of Pure Reason.
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Knowles, Owen. ""Who's Afraid of Arthur Schopenhauer?": A New Context for Conrad's Heart of Darkness." Nineteenth-Century Literature 49, no. 1 (June 1, 1994): 75–106. http://dx.doi.org/10.2307/2934045.

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Conrad's relationship to Schopenhauer and the nineteenth-century traditions of pessimism sponsored by the German philosopher has long been a contentious critical issue. This paper discovers a new shaping context for Kurtz, the Promethean outlaw-philosopher and ubiquitous "voice" of Heart of Darkness, not in Schopenhauer's own writings but in the secondary myths, legends, and icons that endowed the great philosopher with a potent cultural afterlife during the period from 1870 to 1900. The numerous consonances between this body of later Schopenhauriana and Heart of Darkness point to ways in which powerful fin du globe anxieties and dark ancestral obsessions covertly inform both the tale's construction of Kurtz and its narrative practices-notably, its fashioning of a mythical narrative drawing upon established parallels between Schopenhauer and a monistic heart of darkness, its preoccupation with the problems of hearing and transmitting a ubiquitous legacy, and its climactic issue in the experiences of a disciple haunted by the spectral ghost of a dead ancestor. When placed against three varied examples from the period's Schopenhaueriana-Maupassant's short story "Beside a Dead Man" (1883), William Wallace's biography of the philosopher (1890), and Nietzsche's celebratory "Schopenhauer as Educator" from his Thoughts Out of Season (1874)-Heart of Darkness emerges as a work embroiled in an anxiety of influence whose invasive voices are both welcomed and resisted: its welcome most evident in cryptographic play with elements of the Schopenhauer legend, its resistance most marked in the skeptical rewriting of the celebratory mode employed by Nietzsche to welcome the heroic educator. A final coda views the tale's rhetorical excesses in the light of these contextual influences and suggests ways in which the substantially "Schopenhauerian world" of the story bears upon its concerns as a historically situated colonial fiction.
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Sabatke, Stéphanie, Renata Covali Cairolli Achlei, and Luan Corrêa da Silva. "Schopenhauer como um evolucionista, de Arthur O. Lovejoy." Voluntas: Revista Internacional de Filosofia 11, no. 3 (January 15, 2021): 238–52. http://dx.doi.org/10.5902/2179378663803.

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Burnett, Henry. "A metafísica da música de Arthur Schopenhauer." Veritas (Porto Alegre) 57, no. 2 (August 30, 2012): 143. http://dx.doi.org/10.15448/1984-6746.2012.2.8931.

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O mundo como vontade e representação, de A. Schopenhauer, constitui uma das principais fontes da primeira fase produtiva da obra de F. Nietzsche. O artigo ressalta os principais pontos da metafisica da música desenvolvida no terceiro capitulo da obra de Schopenhauer e indica as suas influências determinantes sobre o jovem Nietzsche.
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Mota, Rodrigo. "Caráter e liberdade da vontade em Arthur Schopenhauer." Voluntas: Revista Internacional de Filosofia 6, no. 1 (June 1, 2015): 155. http://dx.doi.org/10.5902/2179378633866.

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Este artigo pretende expor a visão da filosofia de Arthur Schopenhauer sobre a possibilidade do livre-arbítrio humano, destacando o papel do caráter individual como fundamento último das escolhas pessoais. A onipresença da causalidade no nosso mundo representado nos impede de pensar algo sem razão suficiente. De onde vem nosso sentimento de liberdade e, principalmente, de responsabilidade? Veremos quais respostas Schopenhauer deu a estas e a outras questões relacionadas à liberdade da vontade.
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27

Guimarães, José Luis De Barros. "DO EGOÍSMO PSICOLÓGICO À COMPAIXÃO METAFÍSICA: CONTRIBUIÇÕES SCHOPENHAUERIANAS PARA O DEBATE METAÉTICO CONTEMPORÂNEO." Cadernos do PET Filosofia 5, no. 9 (September 15, 2014): 8–16. http://dx.doi.org/10.26694/cadpetfil.v5i9.2047.

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No livro IV, de O mundo como vontade e representação, Arthur Schopenhauer afirma que as ações humanas podem acontecer por motivos e quietivos. As ações que levam em consideração uma cadeia de motivações são sempre auto-dirigidas, tendo em mente que os indivíduos agem pra satisfação dos seus quereres particulares. Tais ações são classificadas pelo autor de egoístas por não levarem em consideração o outro, mas os desejos que preenchem a consciência humana no ato de agir. Nesse primeiro momento a leitura schopenhaueriana da “natureza humana” corrobora com o egoísmo psicológico, pois os indivíduos procuram afirmar a sua vontade de vida por entenderem intuitivamente que a impossibilidade de efetivação dessa pulsão vital denominada vontade promove carência, sofrimento. Porém, Schopenhauer reconhece que existem ações, embora raras, desinteressadas. Nesse momento o egoísmo é suprimido e o agente moral é tomado por uma compreensão metafísica do mundo que o faz agir por compaixão. Nossa pretensão é clarificar como se dá essa passagem do egoísmo psicológico à compaixão metafísica, segundo a visão de mundo schopenhaueriana, recolocando o autor no debate metaético contemporâneo.Abstract: In Book IV of The World as Will and Representation, Arthur Schopenhauer asserts that human actions can happen for reasons and quietivos. The actions that take into account a chain of motives are always self-addressed, bearing in mind that individuals act to the satisfaction of his wants private. Such actions are classified by the author as selfish by not taking into consideration the other, but the desires that fill the human consciousness in the act of acting. In that first moment reading Schopenhauer's "human nature" corroborates psychological egoism, since individuals seek to assert their will to live because they understand intuitively that the impossibility of effecting this vital instinct called deficiency promotes ease suffering. But Schopenhauer recognizes that there are actions, although rare, disinterested. At that moment the selfishness and deleted and moral agent is taken by a metaphysical understanding of the world that makes him act out of compassion. Our intention is to clarify how is this passage from psychological egoism to compassion metaphysics, according to Schopenhauer's worldview, placing the author in contemporary meta-ethical debate. Keywords: Will. Representation. Selfishness. Compassion.
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Schonfeld, Martin, and Rudolf Malter. "Arthur Schopenhauer. Transzendentalphilosophie und Metaphysik des Willens." Noûs 29, no. 4 (December 1995): 556. http://dx.doi.org/10.2307/2216288.

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Campà i Molist, Joan Enric. "Schopenhauer, Arthur (2013). El arte de sobrevivir." Enrahonar. Quaderns de filosofia 55 (October 1, 2015): 108. http://dx.doi.org/10.5565/rev/enrahonar.652.

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Engelhardt, K. "Arthur Schopenhauer - ein philosophischer Partner des Arztes?" DMW - Deutsche Medizinische Wochenschrift 125, no. 50 (December 31, 2000): 1547–49. http://dx.doi.org/10.1055/s-2000-9476.

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Durante, Felipe Dos Santos. "Um tipo de justiça infalível: a Justiça Eterna." Voluntas: Revista Internacional de Filosofia 1, no. 1 (July 1, 2010): 116. http://dx.doi.org/10.5902/2179378634141.

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Varga, Gyula. "NŐ ÉS FÉRFI." Különleges Bánásmód - Interdiszciplináris folyóirat 6, no. 4 (December 22, 2020): 73–82. http://dx.doi.org/10.18458/kb.2020.4.73.

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A tanulmány a XIX. századi filozófus, Arthur Schopenhauer és XIX-XX. század fordulóján élt Otto Weininger filozófus-pszichológus karakterológiáját és nő-képét írja le és hasonlítja össze. A schopenhaueri és a weiningeri filozófia ugyanis meglepő egyezéseket mutat a nő szerepéről az életben, a két nem közötti különbségekről, és a nők alsóbb rendűségéről. Kisebb kitérőkkel –mint például a pszichológia feladata, karakter és nem, a nemi szerepek kettőssége, a nő, mint diametriális lény– képet kapunk a két gondolkodó elméletéről. A tanulmány olyan pszichológiát mutat be, amely a mai pszichológia előtti lélektani próbálkozás volt, és egészen más szemszögből vizsgálta az individuum és a nemek viszonyrendszerét.
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Souza, Allan Alves de. "Maria Cora, de Machado de Assis, e o primado da vontade sobre o intelecto em Arthur Schopenhauer." Primeiros Escritos, no. 9 (December 20, 2018): 105–23. http://dx.doi.org/10.11606/issn.2594-5920.primeirosescritos.2018.153050.

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Este artigo pretende analisar os tormentos psíquicos do protagonista de Maria Cora (1906), de Machado de Assis, a partir da ótica da filosofia de Arthur Schopenhauer. Exímio leitor do filósofo alemão e criador de uma literatura que suporta investigação filosófica, analisaremos de que forma os aspectos implícitos no sofrimento da personagem poderiam ser transpostos à literatura machadiana por meio das reflexões metafísicas e psicológicas de Schopenhauer.
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Buller, А. "Man, nature, death of V.S. Solovyov and A. Schopenhauer." Solov’evskie issledovaniya, no. 2 (June 30, 2020): 6–22. http://dx.doi.org/10.17588/2076-9210.2020.2.006-022.

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In this article the question about the influence of the natural sciences on the philosophical concepts of Arthur Schopenhauer and Vladimir Solovyov was raised. The influence of Kantian transcendental criticism on Schopenhauer's philosophy was studied. It was shown that this influence manifested itself very vividly in the Schopenhauer concept of «will to live». It was established that the ontological status of man as a «phenomenon» had an impact both on Schopenhauer's concept of death and on his ethics of compassion. It was emphasized that the natural world plays an important role in Soloviev’s philosophical concept. According to Soloviev the nature of a person is determined by three needs: «animals, mental and heart», while the ontological basis of all these three needs is life, that is, the ability to «exist». It was indicated that the moral feelings of a person justified by Soloviev – shame, conscience, pity, and reverence – are a kind of human «response» of a rational being to its natural instincts and needs. The parallels between the philosophical views of Schopenhauer and Solovyov were drawn. On the basis of this parallels it was concluded that, despite the significant differences in the worldview of these two very different thinkers in nature, their approach to philosophy was largely identical and was characterized by scientific objectivity, interdisciplinarity, the skill of argumentation, the sharpness of the mind, the desire to give reasonable answers to the «last questions» of philosophy.
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Proskurnin, Boris M. "GRANDCOURT IN GEORGE ELIOT’S ‘DANIEL DERONDA’ AND THE PHILOSOPHY OF ARTHUR SCHOPENHAUER." Вестник Пермского университета. Российская и зарубежная филология 12, no. 4 (2020): 117–27. http://dx.doi.org/10.17072/2073-6681-2020-4-117-127.

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For the first time in Russian studies of George Eliot, one of the central characters of her only novel about contemporary English life, Daniel Deronda, is under analysis. The character of Grandcourt is looked at as the writer’s distinctive reflection on her reading and comprehension of Arthur Schopenhauer’s book Die Welt als Wille und Vorstellung (1818). The author of the essay gives the facts of the very serious, profound and critical reading of this book by George Eliot. The essay shows in what ways this kind of reading influences the ideological and artistic structures of the novel. It is specially demonstrated how George Eliot’s thorough knowing of Schopenhauer’s book and the thoughts this knowing generates reflects on the image of Grandcourt. It is stressed in the article that the character of Grandcourt is not simply to illustrate some passages of the philosophical system of the German thinker. It is argued that Schopenhauer’s concepts of Man, his role and place in the world cause George Eliot’s deep ontological thinking of human existence and its meaning; the German philosopher’s speculations lead Eliot to the indirect dialogue and dispute with Schopenhauer as it happens in some works by Dostoevsky, Leo Tolstoy and other authors of the end of the 19th – beginning of the 20th centuries. The author of the article demonstrates artistic principles and means with the help of which George Eliot reconsiders the main notion of Schopenhauer’s system – Wille (Will), which transforms into rampage of subjectivity, unrestrained egoism and egotism, despotism, aggression, disdain of Other, moral violence and rapture of it, rejection of common sense and practical logic, the triumph of ‘nature’, seen merely as an instinct, deletion of such notions as self-analysis and self-criticism, human sympathy, compassion, friendship, love to others. Some special emphasis is put on Eliot’s arguing against Schopenhauer’s gender anthropology. It is stressed in the article that, parallel to ontological disagreement and with the help of this polemics, Eliot through the image of Grandcourt both ironically and dramatically sharpens some moral ill-being of contemporary English high society.
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Santos, Katia. "A razão prática schopenhaueriana e a ação por máximas." Voluntas: Revista Internacional de Filosofia 2, no. 2 (December 1, 2011): 160. http://dx.doi.org/10.5902/2179378634126.

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Este texto aborda a noção de razão prática de Arthur Schopenhauer. Esse filósofo recusa os atributos que Kant atribui à razão, o qual entende que tal faculdade pode assumir um aspecto prático de condução das ações humanas. Schopenhauer, com outra visão da razão, não aceita também a ideia kantiana segundo a qual uma ação moral é aquela realizada racionalmente. Contudo, nosso filósofo admite um uso prático para a razão, fundado nos mesmos princípios da ética estóica. Assim, de um lado, apresentaremos a crítica de Schopenhauer à razão prática kantiana e, de outro, sua tese do uso prático dessa faculdade.
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Becker, David. "Tolstoy and Schopenhauer and War and Peace: Influence and Ambivalence." Canadian-American Slavic Studies 48, no. 4 (2014): 418–47. http://dx.doi.org/10.1163/22102396-04804002.

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This essay is an analysis of the influence that Schopenhauer’s philosophy had upon Tolstoy during his writing of the novel War and Peace. It is generally conceded that Schopenhauer’s ideas had a deep impact upon Tolstoy during the writing of Anna Karenina, however, the case of War and Peace is more complex and contested. Some have maintained that War and Peace possesses an essentially “optimistic” perspective on life, and that Tolstoy shifted his ground dramatically when he embarked upon the latter novel. Others have seen a greater degree of continuity between the two works. This essay makes the case that War and Peace is in fact a work that is deeply influenced by Tolstoy’s affinity for Schopenhauer’s view of the world. However, at the same time, it argues that Tolstoy was ambivalent about Schopenhauer’s deep pessimism, and that this ambivalence is manifested throughout the novel. Nevertheless, the essay proposes that War and Peace is a far darker and more “pessimistic” work than is often understood, and that this element of the novel is an indication of the author’s sympathy with the philosophy of Arthur Schopenhauer.
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Silva, Luan Corrêa da. "Schopenhauer e a magia." Voluntas: Revista Internacional de Filosofia 8, no. 1 (June 1, 2017): 19. http://dx.doi.org/10.5902/2179378633698.

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Este artigo tem por objetivo apresentar o pensamento de Schopenhauer acerca da magia, no intuito de fomentar um debate ainda pouco explorado sobre o tema. Entusiasmado com o sucesso do “magnetismo animal” desenvolvido pelo médico Franz Anton Mesmer, Arthur Schopenhauer encontra neste procedimento, entendido como parte da magia de outrora, uma confirmação empírica da filosofia de O mundo como vontade e como representação. Uma confirmação que, segundo o filósofo, revela um aspecto prático de sua metafísica teórica, uma Experimentalmetaphysik. Não parece pouco relevante, assim, que se lance alguma luz filosófica sobre o tema, a despeito da sua obscuridade característica e consequente descrédito na história do ocidente. As considerações de Schopenhauer, tal como o leitor pode constatar, levantam questionamentos que vão da medicina a religião, do ocultismo a ciência experimental, e mostram-se relevantes até hoje.
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39

Costanzo, Jason. "Schopenhauer’s Interpretation of the Platonic Ideas." International Journal of the Platonic Tradition 14, no. 2 (June 4, 2020): 153–75. http://dx.doi.org/10.1163/18725473-bja10001.

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Abstract A contentious feature in the thought of Arthur Schopenhauer is his account of the Platonic Ideas. This is no doubt evidenced by the scholarly literature where various difficulties have been identified in regards to this introduction, and often varying positions maintained. Within this essay, I offer a survey of the major debates surrounding this issue. Following this, I turn to a specific question related to Schopenhauer’s claim that his own account of the Platonic Ideas is authentic to the original views of Plato himself. I show that, excepting minor points of similarity, Schopenhauer’s account is quite inauthentic to that of Plato. Still more, drawing upon his distinction between abstract and intuitive knowledge, I offer an interpretation of the relationship between Genius and contemplation employing the concept of a “circle of signification”. Finally, I identify some difficulties in relation to Schopenhauer’s views.
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40

Salviano, Jarlee Oliveira Silva. "O fundamento epistemológico da metafísica da Vontade de Arthur Schopenhauer." Trans/Form/Ação 32, no. 2 (2009): 101–18. http://dx.doi.org/10.1590/s0101-31732009000200006.

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Analisamos neste artigo a teoria do conhecimento de Arthur Schopenhauer com base em sua dissertação Sobre a quádrupla raiz do princípio de razão suficiente (1813), seu ensaio Sobre a visão e as cores (1816), os dois primeiros livros de O mundo como vontade e representação (1819), bem como o apêndice a esta obra intitulado Crítica da filosofia kantiana. Aqui temos em mente a relação de Schopenhauer com as filosofias anteriores (em especial a de Kant) e a fundamentação de sua intuição do mundo como Vontade baseada em uma epistemologia de raízes kantianas.
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41

Chernov, Sergey. "The doctrine of the genius by Arthur Schopenhauer." Philosophical anthropology 3, no. 2 (2017): 141–60. http://dx.doi.org/10.21146/2414-3715-2017-3-2-141-160.

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42

Germer, Guilherme Marconi. "A "fenomenologia da vida ética" de Arthur Schopenhauer." Voluntas: Revista Internacional de Filosofia 11, no. 1 (April 15, 2020): 193. http://dx.doi.org/10.5902/2179378639793.

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Nós nos propomos analisar e interpretar em que sentido a descrição de Philonenko de que Schopenhauer desenvolveu uma “fenomenologia da vida ética” pode ser lida sem grandes problemas, se nos detivermos à sua fundamentação empírica da moral, exposta em Sobre o Fundamento da Moral. Caso a estendamos à metafísica dos costumes do filósofo, como fez Philonenko, essa expressão já será inadequada pelo fato da última não ter por objeto nenhum fenômeno, mas o que se “esconde por trás deles (...), a coisa em si mesma”. Esse esclarecimento também nos ajudará a evidenciar que Schopenhauer inovou cientificamente, na moral, ao reconduzir as ações humanas a três motivos fundamentais: o bem-estar próprio, alheio e o mal-estar alheio (predicados, respectivamente, por egoísmo, bondade e malevolência); e ao explicar a possibilidade da segunda motivação como oriunda do sentimento da compaixão (divisível em um grau negativo, o da justiça, e um positivo, a caridade).
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43

vanden Auweele, Dennis. "Arthur Schopenhauer: Cogitata. Philosophische Notizen aus dem Nachlass." Philosophischer Literaturanzeiger 70, no. 3 (September 20, 2017): 214–16. http://dx.doi.org/10.3196/219458451770325.

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44

Tardü, Duygu. "Arthur Schopenhauer ve Friedrich Nietzsche'nin Program Müziğine Yaklaşımları." Rast Müzikoloji Dergisi 2, no. 1 (April 15, 2014): 163–73. http://dx.doi.org/10.12975/rastmd.2014.02.01.00027.

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45

Bentes, André Luiz. "A primazia da música em Schopenhauer." Griot : Revista de Filosofia 20, no. 1 (February 12, 2020): 243–51. http://dx.doi.org/10.31977/grirfi.v20i1.1354.

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O presente artigo pretende evidenciar o valor atribuído à arte, em especial à música, por Arthur Schopenhauer. Será articulada a relação do autor com a filosofia de Fichte e Schelling, contextualizando o seu pensamento com o movimento romântico alemão. Ademais, por meio da apresentação da sua hierarquia estética, serão apontados alguns aspectos fundamentais do autor de O mundo como vontade e representação, na medida em que essa dualidade é apontada também ao referir-se aos diferentes estilos artísticos.
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46

Del Estal Sánchez, Héctor. "Perspectivas protohusserlianas en la filosofía de Schopenhauer." Anales del Seminario de Historia de la Filosofía 37, no. 3 (September 21, 2020): 449–55. http://dx.doi.org/10.5209/ashf.68108.

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En este trabajo exploramos la posibilidad de encontrar afinidades, paralelismos y funciones análogas en algunos aspectos de las filosofías de Edmund Husserl y Arthur Schopenhauer. Para ello, comenzaremos abordando la cuestión acerca de la relación de Husserl con la obra de Schopenhauer a través de algunos datos biográficos del primero; y después analizaremos las similitudes que guarda la «conciencia mejor» y liberación del principio de razón a través de la «contemplación estética» en la filosofía de Schopenhauer con la «actitud fenomenológica» y de «ἐποχή» husserlianas. Por último, mostramos las divergencias entre ambos autores en lo relativo a la finalidad última perseguida con dichos conceptos.
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47

Sousa, Janailton Lopes, and Rogério Aparecido Sá Ramalho. "Um estudo das contribuições de Schopenhauer para a Ciência da Informação: o mundo como vontade e representação." Informação & Informação 24, no. 1 (March 6, 2019): 131. http://dx.doi.org/10.5433/1981-8920.2019v24n1p131.

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Introdução: Arthur Schopenhauer foi um filósofo alemão do século XIX autor do livro intitulado 'O Mundo como Vontade e Representação', publicado originalmente em 1819, onde aborda a complexa relação entre representação e o modo como o homem interpreta a realidade. Objetivo: Analisar as contribuições de Arthur Schopenhauer, identificadas na obra 'O Mundo como Vontade e Representação', verificando aproximações com corpus teórico da Ciência da Informação, principalmente em relação aos trabalhos desenvolvidos por Wittgenstein (1968) e Dahlberg (1978), referentes ao estudo da Linguagem e Teoria do Conceito. Metodologia: A pesquisa enquadra-se como teórica, de caráter analítico e utilizou como procedimentos metodológicos atividades de revisão, análise e interpretação da literatura selecionada. Resultados: A partir do estudo realizado foi possível inferir que os trabalhos desenvolvidos por Wittgenstein (1968) e Dahlberg (1978) no âmbito da área de Ciência da Informação foram influenciados pela concepção de representação apresentada na obra de Schopenhauer, considerando que as representações fundamentam o entendimento humano sobre o funcionamento da realidade como se conhece, desenvolvidas como formas para codificar a natureza, e as relações entre os seres, em uma linguagem assimilável à razão. Conclusões: Schopenhauer oferece uma concepção de representação que pode ser incorporada no campo da Ciência da Informação, pois entende que os conceitos são elementos chave da representação, abarcando a relação sujeito e objeto, o conhecimento seria o resultado dessa relação e uma forma de representação do mundo.
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48

Staudt, Leo Afonso. "O SIGNIFICADO MORAL DAS AÇÕES COMO NEGAÇÃO DA VONTADE, PARA ARTHUR SCHOPENHAUER." Revista de Filosofia Aurora 19, no. 25 (May 8, 2007): 273. http://dx.doi.org/10.7213/rfa.v19i25.1180.

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O objetivo do presente texto é apresentar a fonte e a origem dosignificado moral das ações humanas no âmbito da filosofia deArthur Schopenhauer. Inicialmente, expõe as principais críticasque Schopenhauer faz à concepção da moral kantiana. Com isso,a teoria moral schopenhaureana afasta-se de toda éticanormativa. A seguir, é apresentada a teoria do caráter, comênfase no sentimento da compaixão. Só o mistério da compaixãopermite compreender o significado moral da ação humana nanegação da vontade.
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49

Acosta Escareño, Javier. "Eternidad y belleza. Tránsitos entre Schopenhauer y Borges." Revista Valenciana estudios de filosofía y letras, no. 8 (July 2, 2016): 7. http://dx.doi.org/10.15174/rv.v0i8.211.

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Este artículo revisa algunos aspectos del binomio belleza-eternidad en la poética de Jorge Luis Borges, a partir de su relación con la filosofía del arte en Arthur Schopenhauer. Se analiza así la relación entre poesía y saber desarrollada por el filósofo pesimista y recogida por Borges.
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50

Huang, Yen‐Chi. "An Existential Psychoanalyst in the Literary Therapy Genre: The Representation of a Psychoanalytic Encounter in Irvin Yalom’s The Schopenhauer Cure." Ars Aeterna 7, no. 1 (June 1, 2015): 23–34. http://dx.doi.org/10.1515/aa-2015-0004.

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Abstract The aim of this paper is to describe the fictionalisation of psychoanalysis in the literary therapy genre written by psychotherapists. Being a psychotherapist, Irvin Yalom has written and published several literary therapy novels. The Schopenhauer Cure (2006) presents a psychoanalytic encounter with focus on the patient’s interpersonal issues in a group therapy session and draws a parallel line between fictional patients and the philosopher Arthur Schopenhauer. The fictionalisation of patients’ psychological symptoms and the way therapists examine themselves in the therapeutic milieu in The Schopenhauer Cure correspond to the fundamental concerns of isolation, meaninglessness, death and freedom in existential psychotherapy. I explore the literary representation of the psychotherapist and therapist-patient relationship and the therapeutic encounter in The Schopenhauer Cure in the context of how fictional narratives can be read as a form of highlighting the psychoanalytic encounter
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