Schopenhauer's System in Its Philosophical SignificanceW. Blackwood, 1896 - 538 sider |
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absolute abstract according to Schopenhauer action æsthetic Aristotle artistic assertion attain beauty Buddhism chap conceptions connection consciousness contradiction dogmatic dualism effort element essence ethics everything evolution existence experience expression external fact feeling Fichte finite genius Goethe grades hauer Hegel Hegelian highest human idea idealism idealist illusionism illusory impulse individual instinct intellect intuitions intuitive knowledge Kant Kant's knowledge live man's matter means mental merely metaphysic mind moral nature never noumenon object ontology ordinary organic ourselves pantheism partly perception perfect personality pessimism phenomenal philo philosophy of religion Plato practical principle pure purpose question rational realise reality reason regard relation religious Schop Schopen Schopenhauer's philosophy seek seems sense simply Socrates somehow sophy spirit subjective subjective idealism teaching teleology tendency theism theory things thought tion transcendental transcendental idealism true truth unconscious understanding universe volition Werke whole world-will
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Side 141 - Is lightened ; that serene and blessed mood In which the affections gently lead us on, Until the breath of this corporeal frame, And even the motion of our human blood Almost suspended, we are laid asleep In body, and become a living soul : While with an eye made quiet by the power Of harmony and the deep power of joy, We see into the life of things.
Side 251 - Then all at once the peace which we were always seeking, but which always fled from us on the former path of the desires, comes to us of its own accord, and it is well with us.
Side 245 - ... it plucks the object of its contemplation out of the stream of the world's course, and has it isolated before it. And this particular thing, which in that stream was a small perishing part, becomes to art the representative of the whole, an equivalent of the endless multitude in space and time. It therefore pauses at this particular thing; the course of time stops; the relations vanish for it ; only the essential, the Idea, is its object.
Side 503 - Things and actions are what they are, and the consequences of them will be what they will be : Why then should we desire to be deceived?
Side 60 - : this is a truth which holds good for everything that lives and knows, though man alone can bring it into reflective and abstract consciousness.
Side 274 - But here is the finger of God, a flash of the will that can, Existent behind all laws, that made them and, lo, they are! And I know not if, save in this, such gift be allowed to man, That out of three sounds he frame, not a fourth sound, but a star.
Side 238 - Idea which is the completest objectivity of will. Therefore, the history of the human race, the throng of events, the change of times, the multifarious forms of human life in different lands and countries, all this is only the accidental form of the manifestation of the Idea, does not belong to the Idea itself, in which alone lies the adequate objectivity of the will, but only to the phenomenon which appears in the knowledge of the individual, and is just as foreign, unessential, and indifferent...
Side 238 - But only the essential in all these grades of its objectification constitutes the Idea; on the other hand, its unfolding or development, because broken up in the forms of the principle of sufficient reason into a multiplicity of many-sided phenomena, is unessential to the Idea, lies merely in the kind of knowledge that belongs to the individual and has reality only for this.
Side 301 - Sorrow is hard to bear, and doubt is slow to clear, Each sufferer says his say, his scheme of the weal and woe: But God has a few of us whom he whispers in the ear; The rest may reason and welcome: 'tis we musicians know.
Side 250 - It is essentially all the same whether we pursue or flee, fear injury or seek enjoyment; the care for the constant demands of the will, in whatever form it may be, continually occupies and sways the consciousness; but without peace no true well-being is possible. The subject of willing is thus constantly stretched on the revolving wheel of Ixion, pours water into the sieve of the Danaids, is the ever-longing Tantalus.