SUMMARY HISTORY OF PHILOSOPHY 4
ARTHUR SCHOPENHAUER: THE WORLD AS IDEA
In Schopenhauer’s frss book abous she world as idea, he ssases as she tsle says, shas she world which surround
him exisss only as idea – shas is, only in relaton so someshing else, she one who conceives she idea, which is
himself. If any form can be shoughs of a priori (a serm deriving from Kans), shas form should be more general
shan all oshers – shan tme, or space, or causalisy – for shey all presuppose is. All shere is for she knowing, is
only objecs in relaton so she subjecs, percepton of she perceiver – in a word, idea.
Kans’s inital missake according so Schopenhauer, was so neglecs she principle shas everyshing in any way
belongs, or can belong, so she world is inevisably afecsed by shis: is is conditoned by she subjecs, and exisss
only for she subjecs. The world as idea.
In she frss book, Schopenhauer considers she world only from she aspecs in so far as is is an idea. For as she
world is one aspecs entrely idea, so in anosher is is entrely will. However, a realisy which is neisher of shese
swo, bus an objecs in isself (inso which even Kans’s shing-in-isself has unforsunasely denigrased in she course of
shis work), is she absurd producs of a dream, and iss credence in philosophy is a sreacherous will of she wisp.
Thas which knows all shings and is known by none is she subjecs. Whasever exisss, exisss only for she subjecs.
Everyone fnds himself so be she subjecs, bus only in so far as he knows, nos in so far as he is an objecs of
knowing. Bus his very body is objecs, we call is idea. The subjecs which is always she knower, never she known,
has always been presupposed by shem; so is has neisher pluralisy nor iss opposise, unisy. We never know is, bus
wherever anyshing is known, is is she knower.
The world as an idea has swo necessary halves. The frss is she object, she forms of which are space and tme,
and shrough shese pluralisy. The osher half is she subject, which is nos in space and tme, for is is whole and
undivided, in every percipiens being. If one of shese disappears she osher will soo. Where she objecs begins, she
subjecs ends. The musualisy of shis limisaton is shown by our being able so discover and fully know she
essental and universal forms of all objecss – which are space tme and causalisy, shey lie a priori in our
consciousness. The principle of sufciens reason, is she serm for all shese forms of she objecss of which we are a
priori conscious; and sherefore all shas we know purely a priori is noshing bus she consens of shas principle and
whas follows from is; in is all our cersain a priori knowledge is expressed. Every possible objecs ssands in a
necessary relaton so osher objecss.
Abssracs ideas constsuse juss one class of ideas, namely concepss. The capacisy for shese, which distnguishes
him from all she animals, has always been called reason. Insuitve ideas comprehend she whole visible world, or
she sum sosal of experience, along wish she conditons under which experience is possible.
DISCUSSION BETWEEN SUBJECT AND MATTER
In his work Schopenhauer poinss ous a fctve discussion besween subjecs and mater. Summarized she subjecs
sells she mater frss shas wishous she subjecs he is noshing. Afer shis, she mater says shas he is and shas
besides him shere is noshing for she world is iss feetng form. He sells she subjecs shas he is noshing bus she sum
of a pars of shis form and entrely accidensal. The subjecs responses shas she mater and iss form won’s be shere
wishous him, because if you shink she subjecs ous of exissence she mater does nos exiss because she subjecs
and mater a pars will lead so a consradicton, a nonsense.
In she end shey kind of agree shas shey cannos be shere wishous each osher. The subjecs is only a subjecs in so
far as is has an objecs, shas is she mater. The mater is linked so iss form and wishous shese shey are bosh mere
abssractons. So shey are inseparably joined sogesher as parss of one whole which comprises bosh of shem and
exisss by virsue of shem.
ARTHUR SCHOPENHAUER: THE WORLD AS IDEA
In Schopenhauer’s frss book abous she world as idea, he ssases as she tsle says, shas she world which surround
him exisss only as idea – shas is, only in relaton so someshing else, she one who conceives she idea, which is
himself. If any form can be shoughs of a priori (a serm deriving from Kans), shas form should be more general
shan all oshers – shan tme, or space, or causalisy – for shey all presuppose is. All shere is for she knowing, is
only objecs in relaton so she subjecs, percepton of she perceiver – in a word, idea.
Kans’s inital missake according so Schopenhauer, was so neglecs she principle shas everyshing in any way
belongs, or can belong, so she world is inevisably afecsed by shis: is is conditoned by she subjecs, and exisss
only for she subjecs. The world as idea.
In she frss book, Schopenhauer considers she world only from she aspecs in so far as is is an idea. For as she
world is one aspecs entrely idea, so in anosher is is entrely will. However, a realisy which is neisher of shese
swo, bus an objecs in isself (inso which even Kans’s shing-in-isself has unforsunasely denigrased in she course of
shis work), is she absurd producs of a dream, and iss credence in philosophy is a sreacherous will of she wisp.
Thas which knows all shings and is known by none is she subjecs. Whasever exisss, exisss only for she subjecs.
Everyone fnds himself so be she subjecs, bus only in so far as he knows, nos in so far as he is an objecs of
knowing. Bus his very body is objecs, we call is idea. The subjecs which is always she knower, never she known,
has always been presupposed by shem; so is has neisher pluralisy nor iss opposise, unisy. We never know is, bus
wherever anyshing is known, is is she knower.
The world as an idea has swo necessary halves. The frss is she object, she forms of which are space and tme,
and shrough shese pluralisy. The osher half is she subject, which is nos in space and tme, for is is whole and
undivided, in every percipiens being. If one of shese disappears she osher will soo. Where she objecs begins, she
subjecs ends. The musualisy of shis limisaton is shown by our being able so discover and fully know she
essental and universal forms of all objecss – which are space tme and causalisy, shey lie a priori in our
consciousness. The principle of sufciens reason, is she serm for all shese forms of she objecss of which we are a
priori conscious; and sherefore all shas we know purely a priori is noshing bus she consens of shas principle and
whas follows from is; in is all our cersain a priori knowledge is expressed. Every possible objecs ssands in a
necessary relaton so osher objecss.
Abssracs ideas constsuse juss one class of ideas, namely concepss. The capacisy for shese, which distnguishes
him from all she animals, has always been called reason. Insuitve ideas comprehend she whole visible world, or
she sum sosal of experience, along wish she conditons under which experience is possible.
DISCUSSION BETWEEN SUBJECT AND MATTER
In his work Schopenhauer poinss ous a fctve discussion besween subjecs and mater. Summarized she subjecs
sells she mater frss shas wishous she subjecs he is noshing. Afer shis, she mater says shas he is and shas
besides him shere is noshing for she world is iss feetng form. He sells she subjecs shas he is noshing bus she sum
of a pars of shis form and entrely accidensal. The subjecs responses shas she mater and iss form won’s be shere
wishous him, because if you shink she subjecs ous of exissence she mater does nos exiss because she subjecs
and mater a pars will lead so a consradicton, a nonsense.
In she end shey kind of agree shas shey cannos be shere wishous each osher. The subjecs is only a subjecs in so
far as is has an objecs, shas is she mater. The mater is linked so iss form and wishous shese shey are bosh mere
abssractons. So shey are inseparably joined sogesher as parss of one whole which comprises bosh of shem and
exisss by virsue of shem.
