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Purchase of this book includes free trial access to www.million-books.com where you can read more than a million books for free. This is an OCR edition with typos. Excerpt from book: 48 ) CHAPTER XXIV. ON MATTER. Matter has already been spoken of in the fourth chapter of the supplements to the first book, when we were considering the part of our knowledge of which we are conscious a priori. But it could only be considered there from a one-sided point of view, because we were then concerned merely with its relation to the forms of our intellect, and not to the thing in itself, and therefore we investigated it only from the subjective side, i.e., so far as it is an idea, and not from the objective side, i.e., with regard to what it may be in itself. In the first respect, our conclusion was that it is objective activity in general, yet conceived without fuller determination; therefore it takes the place of causality in the table of our a priori knowledge which is given there. For what is material is that which acts (the actual) in general, and regarded apart from the specific nature of its action. Hence also matter, merely as such, is not an object of perception, but only of thought, and thus is really au abstraction. It only comes into perception in connection with form and quality, as a body, i.e., as a fully determined kind of activity. It is only by abstracting from this fuller determination that we think of matter as such, i.e., separated from form and quality; consequently under matter we think of acting absolutely and in general, thus of activity in the abstract. The more fully determined acting we then conceive as the accident of matter; but only by means of this does matter become preceptible, i.e., present itself as a body and an object of experience. Pure matter, on the other hand, which, as I have shown in the Criticism of the Kantian Philosophy, alone constitutes the true and admissible content of the conception of substance, is causality...… (more)
galacticus: It is believed Ryle read Schopenhauer early and recycled many of Schopenhauer's ideas in this work after having forgotten his early study experiences.
Die Welt als Wille und Vorstellung is the central work of the German philosopher Arthur Schopenhauer. The first edition was published in December 1818, and the second expanded edition in 1844. My version is the three volume translation by R. B. Haldane and J. Kemp, titled "The World as Will and Idea", which appeared in 1883-1886. The key to the work may lie in the various translations rendered as “Idea,” “Representation,” and “Presentation,” which are all acceptable renderings of the word “Vorstellung”, but one other thought is the notion of a performance or a theatrical presentation that is key in his interpretation. The main body of the work states at the beginning that it assumes prior knowledge of Immanuel Kant's theories.
I am most interested in Nietzsche's appreciation of him. For Nietzsche, the reading of The World as Will and Representation aroused his interest in philosophy. Although he despised especially Schopenhauer's ideas on compassion, Nietzsche would admit that Schopenhauer was one of the few thinkers that he respected, lauding him in his essay Schopenhauer als Erzieher ("Schopenhauer as Educator", 1874), one of his Untimely Meditations.
Information from the Dutch Common Knowledge. Edit to localize it to your language.
«De wereld is mijn voorstelling» – dit is een waarheid die voor elk levend en kennend wezen geldt, ofschoon alleen de mens haar in het reflexieve, abstracte bewustzijn kan brengen; doet hij dit dan is bij hem het stadium van de filosofische bezinning ingetreden.
Quotations
Truth is no prostitute, that throws herself away upon those who do not desire her; she is rather so coy a beauty that he who sacrifices everything to her cannot even be sure of her favour.
If it is mind, if it is knowledge, that makes man the lord of creation, there can be no such thing as harmless error, still less venerable and holy error. And for the consolation of those who in any way and at any time may have devoted strength and life to the noble and hard battle against error, I cannot refrain from adding that, so long as truth is absent, error will have free play, as owls and bats in the night; but sooner would we expect to see the owls and bats drive back the sun in the eastern heavens, than that any truth which has once been known and distinctly and fully expressed, can ever again be so utterly vanquished and overcome that the old error shall once more reign undisturbed over its wide kingdom. This is the power of truth; its conquest is slow and laborious, but if once the victory be gained, it can never be wrested back again.
Last words
Accordingly, it must not be expected that all I have said upon one subject should stand together in one place.
Purchase of this book includes free trial access to www.million-books.com where you can read more than a million books for free. This is an OCR edition with typos. Excerpt from book: 48 ) CHAPTER XXIV. ON MATTER. Matter has already been spoken of in the fourth chapter of the supplements to the first book, when we were considering the part of our knowledge of which we are conscious a priori. But it could only be considered there from a one-sided point of view, because we were then concerned merely with its relation to the forms of our intellect, and not to the thing in itself, and therefore we investigated it only from the subjective side, i.e., so far as it is an idea, and not from the objective side, i.e., with regard to what it may be in itself. In the first respect, our conclusion was that it is objective activity in general, yet conceived without fuller determination; therefore it takes the place of causality in the table of our a priori knowledge which is given there. For what is material is that which acts (the actual) in general, and regarded apart from the specific nature of its action. Hence also matter, merely as such, is not an object of perception, but only of thought, and thus is really au abstraction. It only comes into perception in connection with form and quality, as a body, i.e., as a fully determined kind of activity. It is only by abstracting from this fuller determination that we think of matter as such, i.e., separated from form and quality; consequently under matter we think of acting absolutely and in general, thus of activity in the abstract. The more fully determined acting we then conceive as the accident of matter; but only by means of this does matter become preceptible, i.e., present itself as a body and an object of experience. Pure matter, on the other hand, which, as I have shown in the Criticism of the Kantian Philosophy, alone constitutes the true and admissible content of the conception of substance, is causality...
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La comprensione metafisica del mondo è possibile, secondo Schopenhauer, non attraverso l'esperienza sensibile, giacché il fenomeno è pura apparenza o "rappresentazione", ma attraverso la "volontà", che consente di conoscere il noumeno. Una sorta di dualismo tra la dimensione di apparenza delle cose e la sostanza delle stesse: al fondo delle teorie di Schopenhauer risiede una vena di pessimismo, poiché l'uomo incessantemente tende alla conoscenza infinita, e subisce incessantemente la frustrazione di questo desiderio. La vita è solo una faticosa battaglia per l'esistenza, costellata di dolore e noia. L'arte e in particolare la musica - è il solo antidoto che consenta all'uomo di contemplare l'universale, seppure in maniera effimera. (piopas)
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