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Topic: The World as Will and Representation

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	[No title]
		Schopenhauer argues that the world is an idea insofar as it is an object of perception, but that the world is the will insofar as all of our perceptions of the world are acts of conscious or unconscious will.
		Schopenhauer explains that the will cannot properly be defined as a necessary cause of its manifestations in the phenomenal world, because it is not governed by the principle of sufficient reason.
		Since the world as representation depends on the will for its existence, suspension or denial of the will also suspends or denies the existence of the world as representation.
	www.angelfire.com /md2/timewarp/schopenhauer.html (2810 words)

	The World as Will and Representation - Wikipedia, the free encyclopedia
		Published in 1819, The World as Will and Representation, sometimes translated as The World as Will and Idea (original German title, Die Welt als Wille und Vorstellung), is generally regarded as the central work of Arthur Schopenhauer.
		According to Schopenhauer, the Will (that is, the great Will which is the thing-in-itself, not the individual wills of humans and animals which are phenomena of the Will) conflicts with itself through the egoism that every human and animal is endowed with.
		The notion of the subconscious is present in Schopenhauer's will and his theory of madness was consistent with this.
	en.wikipedia.org /wiki/The_World_as_Will_and_Representation (2147 words)

	Athenaeum Reading Room - The World as Will and Representation 1851 - Arthur Schopenhauer - Athenaeum Library of ...
		It will state with extreme accuracy the How-many and the How-large; but as this is always only relative, that is to say, a comparison of one representation with another, and even that only from the one-sided aspect of quantity, this too will not be the information for which principally we are looking.
		Every true act of his will is also at once and inevitably a movement of his body; he cannot actually will the act without at the same time being aware that it appears as a movement of the body.
		The will itself has no ground; the principle of sufficient reason in all its aspects is merely the form of knowledge, and hence its validity extends only to the representation, to the phenomenon, to the visibility of the will, not to the will itself that becomes visible.
	evans-experientialism.freewebspace.com /schopenhauer.htm (5319 words)

	Schopenhauer
		In The World as Will and Representation, Arthur Schopenhauer spoke as a Teutonic philosopher, with mighty prose and thunderous proclamations from the lofty heights of classic Sophia and utterly uninfected by the pretentious delusions of grandeur that afflicted his German contemporaries.
		This will is the ubiquitous instinct of the universe, consisting of forces, impulses and dark urges that are all dynamic yet purposeless, thus dispatching modes of explanation such as reason or logic to secondary status.
		Book II unravels the riddle of the world, which indicates the inadequacy of the cognitions of the relations between representations, and the inner nature is missing; hence, the riddle is the inner nature of things, and lies beyond the orderly relations among representations.
	www.galilean-library.org /schopenhauer.html (14254 words)

	Arthur Schopenhauer (Stanford Encyclopedia of Philosophy)
		Hence, Schopenhauer regards the world as a whole as having two sides: the world is will and the world is representation.
		Schopenhauer's considered position is that the thing-in-itself is multidimensional, and although the thing-in-itself is not wholly identical to the world as will, it nonetheless includes as its manifestations, the world as will and the world as representation.
		This implies that his outlook on daily life as a cruel and violence-filled world -- a world generated by the application of the principle of sufficient reason, is based on a human-conditioned intuition, namely, the direct, double-knowledge of one's body as both subject and object.
	plato.stanford.edu /entries/schopenhauer (9191 words)

	Arthur Schopenhauer
		The World as Will and Representation was born during Schopenhauer's residence in Dresden.
		According to Schopenhauer, existence is the expression of an insatiable, pervasive will generating a terrible world of conflict and suffering, senselessness, and futility.
		The will to exist is not itself this noumenal will but a manifestation of it in the world of phenomena.
	www.kirjasto.sci.fi /arthursc.htm (1939 words)

	Arthur Schopenhauer
		For Schopenhauer, the world that we experience is constituted by various objectifications of the will that correspond first, to the general root of the principle of sufficient reason, and second, to the more specific fourfold root of the principle of sufficient reason.
		When the will is objectified at this level of determination, we have emerge as a result, the world of everyday life, whose objects are, in effect, kaleidoscopically multiplied manifestations of the Platonic forms, endlessly dispersed through space and time.
		On Schopenhauer's view, the world of daily life is essentially violent and frustrating; it is a world that, as long as our consciousness remains at that level where the principle of sufficient reason applies in its fourfold root, will never resolve itself into a condition of greater tranquillity.
	www.seop.leeds.ac.uk /archives/win2003/entries/schopenhauer (9213 words)

	Arthur Schopenhauer
		The denial of will, self, and self-interest produce for Schopenhauer a theory both of morality and of holiness, the former by which self-interest is curtailed for the sake of others, the latter by which all will-to-live ceases.
		On the representation side of his metaphysics, which occupies Books I and III of The World as Will and Representation, Schopenhauer must deal with two areas that exercise their own claims to be considered things-in-themselves.
		In Book III of The World as Will and Representation Schopenhauer turns to his theory of Ideas, which he says are the same as Plato's Ideas, and which are also free of the forms of space, time, and causality.
	www.atynet.50megs.com /Arthur.htm (1378 words)

	Schopenhauer philosophy of Will
		The first and third treating with the World as Representation (or Idea) and being largely based on Kant, the second and fourth treating with the World as Will which, based on his own speculations, considered the notion that the Will is the key to all existence.
		This will is the inner nature of each experiencing being and assumes in time and space the appearance of the body, which is an idea.
		Accordingly existence is the expression of an insatiable, pervasive, will generating a world that features such negatives as conflict and suffering, senselessness, and futility as well as many positives.
	www.age-of-the-sage.org /philosophy/schopenhauer_philosophy.html (471 words)

	[No title]
		The fundamental metaphysical distinction of his system divides the world as Will (the aspect which is hidden) from the world as idea or representation (the aspect which is shown to us).
		Willing to act involves conscious thinking, but it is not different in principle from the beating o the heart, the activation of the saliva glands, or the arousal of the sexual organs.
		Unlike the world of representation or individuals, it is not something occupying space and time.
	www.minotaurz.com /minotaur/edu/aesthetics/Schopenhauer.html (855 words)

	[No title]
		This is the world of representation in Schopenhauer's idiom.
		First, Schopenhauer claims that the world of representations is a world defined according to the principium individuationis, the division of the whole (the will) into particulars or discrete individual entities and persons.
		The world as representation is also a world that operates according to the principle of sufficient reason.
	www.lee.edu /ups/class_guides/alackphil1301-200652101458AM.doc (5279 words)

	Arthur Schopenhauer
		The metaphysical underpinnings of the "principle" are explored and explained in Schopenhauer's monumental work, The World as Will and Representation, written in 1818, then revised and expanded in 1844.
		The phenomenal world in all its fantastic variety, is ultimately guided by the inner workings of a single drive which perpetually moves events toward the Will's further unfolding.
		Our awareness of the World as Will demands a Buddha's compassion, a compassion that sees the radical equality of every living thing, and thereby dedicates every moment of one's life to quelling the suffering of even the smallest and seemingly insignificant of creatures.
	www.erraticimpact.com /19th-century/arthur-schopenhauer.asp (903 words)

	[No title]
		He is commonly known for having espoused a sort of philosophical pessimism that saw life as being essentially evil, futile, and full of suffering.
		The economies of many third world countries continued to bloom in the early 1970s through the green revolution.
		Dona Barbara -a ruthless and tough woman once hurt by men- symbolizes the wildness of the plains and Santos Luzardo -the polite and sensitive doctor from the city- the opposite side of the same coin.
	www.lycos.com /info/magazines-magazines-and-e-zine--world.html (551 words)

	Will (philosophy) - Wikipedia, the free encyclopedia
		Will is a philosophical concept that is defined in several different ways.
		The sociologist Ferdinand Tönnies, in analysing group psychology, distinguishes between will directed at furthering the interests of the group (Wesenwille or "essential will"), and will directed at furthering individual goals (Kürwille or "arbitrary will").
		The World as Will and Representation (in German).
	en.wikipedia.org /wiki/Will_(philosophy) (604 words)

	Arthur Schopenhauer biography philosophy
		World as Will and Idea, World as Will and Representation
		From 1814 to 1818 he lived in Dresden where his principal work, The World as Will and Representation, which is also known as The World as Will and Idea, was written.
		Although an Essay on the Freedom of the Will had been recognised through the awardance of a cultural prize in Norway in 1839 he was into his sixties when the publication of his collection of essays Parerga and Paralipomena (i.e.
	www.age-of-the-sage.org /philosophy/schopenhauer.html (385 words)

	Triumph of the Will
		The following, from Schopenhauer’s The World as Will and Representation, from the same era as Sturm und Drang literature, pretty much sums this up: “Wrong through violence is not so ignominious for the perpetrator as wrong through cunning, because the former is evidence of physical strength, which in all circumstances powerfully impresses the human race.
		Yet the world as will and representation means that telling alkies’ normal kids to look at themselves rather than blame others, doesn’t seem any different than telling manipulative or hypochondriac blame-finders to do that.
		We’re going to have to take as Jesus did this sinful world, not because sinfulness is ineradicable and if the victims don’t accept this then they’re resentful “dragons” “playing the insulted liver sausage,” but because the sinners had the power to sin and the victims didn’t have the power to stop however that impacted them.
	home.att.net /~s.l.keim/VictCorrSummary39.htm (3966 words)

	Arthur Schopenhauer
		He was the first to speak of the suffering of the world, which visibly and glaringly surrounds us, and of confusion, passion, evil -- all those things which the [other philosophers] hardly seemed to notice and always tried to resolve into all-embracing harmony and comprehensiblility.
		If I also have at last arrived, and have the satisfaction at the end of my life of seeing the beginning of my influence, it is with the hope that, according to an old rule, it will last the longer in proportion to the lateness of its beginning.
		That these will never really mean anything to anybody -- indeed, they are usually of the form that nothing means anything, or that only power matters -- is far less important than the status, income, and, indeed, power that they foster.
	www.friesian.com /arthur.htm (2596 words)

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