Download Better Consciousness: Schopenhauer's Philosophy of Value by Robert Stern(eds.) PDF

By Robert Stern(eds.)

Better attention: Schopenhauer's Philosophy of Value reassesses Schopenhauer's aesthetics and ethics and their modern relevance.

  • Features a set of recent essays from best Schopenhauer students
  • Explores a comparatively overlooked region of Schopenhauer's philosophy
  • Offers a brand new standpoint on a superb philosopher who crystallized the pessimism of the 19th century and has many issues of touch with twenty-first century notion

Content:
Chapter 1 Schopenhauer's Philosophy of price (pages 1–10): Christopher Janaway
Chapter 2 again to fact: wisdom and enjoyment within the Aesthetics of Schopenhauer (pages 11–25): Paul Guyer
Chapter three Aesthetic event in Schopenhauer's Metaphysics of Will (pages 26–40): Alex Neill
Chapter four Schopenhauer on Aesthetic realizing and the Values of paintings (pages 41–57): Bart Vandenabeele
Chapter five Poetic instinct and the boundaries of feel: Metaphor and Metonymy in Schopenhauer's Philosophy (pages 58–76): Sandra Shapshay
Chapter 6 lifestyles is yet a replicate: at the Connection among Ethics, Metaphysics and personality in Schopenhauer (pages 77–97): Matthias Ko?ler
Chapter 7 wisdom and Selflessness: Schopenhauer and the ambiguity of mirrored image (pages 98–119): Bernard Reginster
Chapter eight typical good looks and Optimism in Schopenhauer's Aesthetics (pages 120–137): Robert Wicks
Chapter nine Compassion and cohesion with victims: The Metaphysics of Mitleid (pages 138–156): David E. Cartwright
Chapter 10 Schopenhauer, Nietzsche, demise and Salvation (pages 157–170): Julian Young
Chapter eleven Schopenhauer's Politics: Ethics, Jurisprudence and the kingdom (pages 171–188): Neil Jordan

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Extra resources for Better Consciousness: Schopenhauer's Philosophy of Value

Sample text

And one possibility is suggested by reflection on his claim that the intellect in human beings, as in other animals, ‘is designed for comprehending those ends on the attainment of which depend individual life and its propagation’ (WWR II: 284). For it seems quite clear that the human intellect is capable of any number of things that could not plausibly be thought of as necessitated by the will’s needs for ‘nourishment and propagation’: think of calculus, for example (the slave boy in Plato’s Meno comes to mind) or music-making.

6 Hamlyn’s point (by implication, at any rate) is that Schopenhauer’s conception of aesthetic experience is simply inconsistent with his metaphysics of intellect and will, and hence that Schopenhauer’s ‘metaphysics of the beautiful’, in which his account of aesthetic experience plays a fundamental role, so far from being an integral part of his metaphysical system as a whole, is actually inconsistent with it. The aesthetic theory then starts to look suspiciously ad hoc, something that Schopenhauer is just helping himself to, as it were, perhaps as an excuse to expound his preconceived, and passionately held, ideas about the merits and demerits of various artists and movements within the arts.

And as intuitive knowledge of the Ideas is precisely what is given in aesthetic experience, it follows that the possibility of aesthetic experience depends ‘abolishing individuality’ in the subject. Understanding Schopenhauer’s conception of aesthetic experience (and indeed his aesthetic theory as a whole) thus depends on getting clear about just what he takes the abolition of individuality to involve. To begin with, we should note that he understands individuality in terms of the embodiment of a knowing subject: as he puts it at first, ‘the subject of knowing .

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