Schopenhauer: 'The World as Will and Representation'

Schopenhauer, Arthur; Norman, Judith; Welchman, Alistair; Janaway, Christopher

doi:10.1017/cbo9780511780943

Cited by 111 publications

(44 citation statements)

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“…Then, which entities in the nature reach the stage of being beautiful? Schopenhauer (1819) gives the first rank to landscapes, which, he thinks, reflects the universal truth and consistency of the nature. It is beyond controversy that landscapes and many components generating the landscapes in the nature are appropriate candidates for being beautiful, such as the sky possessing countless tones of colors with the accompaniment of sun light and clouds, or the forest, as well, with many colors, which unites with the fresh feeling of wind and birds singing.…”

Section: Beauty Of Living and Nonliving Entities Constituting The Naturementioning

confidence: 99%

On the beauty of nature, paintings and music

Çoraklı

2014

IJHS

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There is a wide range of things that are classified by humans in terms of their level of beauty. The word 'beautiful' is used to define some of the natural entities living and nonliving, unnatural objects or ideas produced by humans, and the works of art, which are unique products of human hand and brain. Beauty, as a concept awakening a common feeling of pleasure, may mean something deeper than we are aware of. This meaning is perhaps hidden in its deeper aspects, which we have to give effort to analyze. Hence, within context of this paper, common and specific properties of the beauty of nature, paintings and music will be discussed. In addition, the stages of the perception of the beauty of all kinds will be called into question, and an account about the process of the judgment of beauty will be suggested. The specific types of beauty analyzed through the paper are limited with the beauty of nature, paintings and absolute music (music without words), following an opening remark about the beauty in general.

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Section: Beauty Of Living and Nonliving Entities Constituting The Naturementioning

confidence: 99%

On the beauty of nature, paintings and music

Çoraklı

2014

IJHS

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“…This led James to write, albeit disapprovingly, "There is no commoner remark than this, that resistance to our muscular effort is the only sense which makes us aware of a reality independent from ourselves" (James, 1880). Various versions of the thesis that resistance to our will or effort is a symptom of reality are to be found in Descartes (1993: 101;, Seconde Partie, §1 -although Descartes does not mention the term "resistance" or "effort"), Malebranche (1991: 40 -43), Locke (2008, IV, xi, §5), Berkeley (1998: 105), Condillac (1997), Fichte (1963), Maine de Biran (2000, who also attributes the view to Schelling, Bouterwek, and Bichat), Schopenhauer (1969, Bk II), Brown (1846, lec. XXIV: 151), Müller (1842, Destutt de Tracy (1801: pp.…”

Section: Work On the Functions Of Effortsmentioning

confidence: 99%

Towards a definition of efforts.

Massin¹

2017

Motivation Science

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Although widely used across psychology, economics, and philosophy, the concept of effort is rarely ever defined. This article argues that the time is ripe to look for an explicit general definition of effort, makes some proposals about how to arrive at this definition, and suggests that a force-based approach is the most promising. Section 1 presents an interdisciplinary overview of some chief research axes on effort, and argues that few, if any, general definitions have been proposed so far. Section 2 argues that such a definition is now needed and proposes a basic methodology to arrive at it, whose first step is to make explicit the various tacit assumptions about effort made across sciences and ordinary thinking. Section 3 unearths 4 different conceptions of effort from research on effort so far: primitive-feelings accounts, comparator-based accounts, resource-based accounts and force-based accounts. It is then argued that the first 2 kinds of accounts, although interesting in their own right, are not strictly speaking about effort. Section 4 considers the 2 most promising general approaches to efforts: resource-based and force-based accounts. It argues that these accounts are not only compatible but actually extensionally equivalent. This notwithstanding, it explains why force-based accounts should be regarded are more fundamental than resource-based accounts.

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“…1 Unfulfilled desires, claimed Schopenhauer, cause pain. "The basis of all willing is need, lack and hence pain, and by its very nature and origin it is therefore destined to pain" (Schopenhauer (1966(Schopenhauer ( /1819). This claim might seem phenomenologically wrong.…”

Section: Schopenhauerian Pessimismmentioning

confidence: 99%

Irrationality and Happiness

Billon¹

2017

JESP

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There is a long tradition in philosophy of blaming passions for our unhappiness. If only we were more rational, it is claimed, we would live happier lives. I argue that such optimism is misguided and that, paradoxically, people with desires, like us, cannot be both happy and rational. More precisely, if someone rational has desires he will not be fully happy, and if he has some desires that are rational and – in a yet-to-be-specified sense – demanding, he will be frankly unhappy. Call this claim Rational Pessimism. The argument for Rational Pessimism can be considered as a variation on a Schopenhauerian argument that bluntly claims that, because desires involve lack and suffering, desiring souls like us cannot be happy. I argue that, even if Schopenhauer’s argument escapes most attacks that have been targeted against it, it faces decisive empirical objections. I argue that Schopenhauer’s argument can, however, be rescued if it is assumed that we are rational.

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Schopenhauer: 'The World as Will and Representation'

Cited by 111 publications

References 0 publications

On the beauty of nature, paintings and music

On the beauty of nature, paintings and music

Towards a definition of efforts.

Irrationality and Happiness

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