By Dale Jacquette

This assortment brings jointly 13 new essays by way of probably the most revered modern students of Schopenhauer's aesthetics from a large spectrum of philosophical views. It examines the original concept Schopenhauer constructed to provide an explanation for the lifestyles and paintings of the artist, and the impact his aesthetic philosophy has had on next creative traditions in such various components as track, portray, poetry, literature, and structure. The authors current Schopenhauer's proposal as an essential and enduring contribution to aesthetic idea, and to the idealist imaginative and prescient that maintains to steer Romantic and neo-Romantic paintings.

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Schopenhauer, Philosophy and the Arts

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Plato, Republic 514a-b4. See Kant, The Critique of Judgement, James Creed Meredith, trans. (Oxford: The Clarendon Press, 1952), "Introduction," p. " Also, Part Two, "Critique of Teleological Judgement," pp. 144, 160. But see p. " If Freedom is the supersensible thingin-itself for Kant, to which the concept and feeling of freedom gives cognitive access, then Schopenhauer's concept of (absolutely free) Will (beyond the limits of natural and conventional law), to which the concept and act of individual willing gives cognitive access, is not so far removed at least from Kant's later epistemology as Schopenhauer maintains.

The earliest notes (1808-10) already contain some clues. One aphorism reads: All philosophy and all the consolation it affords go to show that there is a spiritual world [Geisterwelt] and that in it we are separated from the phenomena of the external world and from an exalted seat can view these with the greatest calm and unconcern, although that part of us, belonging to the corporeal world, is still pulled and swung around so much in it (MJM,p. 8) The terminology is not that of the final published work, but the pattern is unmistakable: despite our nature as bodily beings, belonging to the world of empirical objects, we can rise to the contemplation of something higher, beyond the empirical.

If Freedom is the supersensible thingin-itself for Kant, to which the concept and feeling of freedom gives cognitive access, then Schopenhauer's concept of (absolutely free) Will (beyond the limits of natural and conventional law), to which the concept and act of individual willing gives cognitive access, is not so far removed at least from Kant's later epistemology as Schopenhauer maintains. " Schopenhauer rails against the mindless distractions of the greater part of mankind in WWR 1, 314: "But purely intellectual pleasures are not accessible to the vast majority of men.

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