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

By Robert Stern(eds.)

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

  • Features a set of latest essays from major Schopenhauer students
  • Explores a comparatively ignored zone of Schopenhauer's philosophy
  • Offers a brand new viewpoint on a superb philosopher who crystallized the pessimism of the 19th century and has many issues of touch with twenty-first century idea

Content:
Chapter 1 Schopenhauer's Philosophy of price (pages 1–10): Christopher Janaway
Chapter 2 again to fact: wisdom and delight within the Aesthetics of Schopenhauer (pages 11–25): Paul Guyer
Chapter three Aesthetic adventure 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 limits of experience: Metaphor and Metonymy in Schopenhauer's Philosophy (pages 58–76): Sandra Shapshay
Chapter 6 lifestyles is yet a reflect: 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 traditional good looks and Optimism in Schopenhauer's Aesthetics (pages 120–137): Robert Wicks
Chapter nine Compassion and team spirit with victims: The Metaphysics of Mitleid (pages 138–156): David E. Cartwright
Chapter 10 Schopenhauer, Nietzsche, loss of life and Salvation (pages 157–170): Julian Young
Chapter eleven Schopenhauer's Politics: Ethics, Jurisprudence and the country (pages 171–188): Neil Jordan

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

Example text

Schopenhauer’s suggestion is that in a higher grade, the character of the Will is more adequately expressed, more ‘visible’ (WWR I: 128), than it is in a lower grade of objectification. The inference that the Will strives for ever higher objectification, then, is in effect the inference that the Will strives for forms of objectification that increasingly adequately express or reveal or make visible its character. And this provokes the question: express or reveal or make that character visible to whom, or to what?

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 . . appears as an individual only through his identity with his body’ (WWR I: 100). A few pages later, he refines this claim, stating that ‘The knowing subject is an individual precisely by reason of this special relation to the one body which, considered apart from this, is for him only a representation among all his representations’ (WWR I: 103, my emphasis).

The transition to a clearly defined concept is in Schopenhauer’s view obviously a sign of degradation. An aesthetic intuition does not in any way contribute to conceptual knowledge, but isolates the perceived object from its merely empirical and practical connections with other objects. This kind of perception is particularly the work of the imagination, and depends on liberation from the limitations of the principle of sufficient reason that dominates logical reasoning. 11 Ideas can only appeal to someone who has elevated himself above all individual desiring and has become a pure subject of knowing.

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