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https://ndpr.nd.edu/reviews/the-schopenhauerian-mind/
INTRO: The Schopenhauerian Mind reflects the recent surge of interest in Arthur Schopenhauer’s philosophy and its influence on modern thought. The volume is divided into five main sections and includes thirty-eight chapters. The first three sections focus on Schopenhauer’s core philosophical domains: epistemology (“Part I: Knowledge and Reality”), aesthetics (“Part II: Aesthetics and the Arts”), and ethics (“Part III: Ethics, Politics, and Salvation”).
The collection offers some stimulating discussions of Schopenhauer’s thought, making it relevant for anyone interested in his philosophy. Yet, it is not without limitations.
The final two sections (“Part IV: Before Schopenhauer” and “Part V: After Schopenhauer”) comprise roughly 42 percent of the total work. This disproportionate focus on Schopenhauer’s connections and influence in European thought comes at the expense of a fuller treatment of his metaphysics—arguably the backbone of his system.
Schopenhauer was a system builder whose ethical and aesthetic views are inseparable from his metaphysics. The volume, however, offers few satisfactory analyses of these interconnections.
Notably, apart from Manja Kisner’s essay, the term “metaphysics” is absent from all section and chapter titles. Part I opens with Douglas McDermid’s “Realism and Its Discontents”, devoted to Schopenhauer’s rejection of metaphysical realism—the view that objects and properties exist independently of perception. McDermid attributes to Schopenhauer the following five theses:
INTRO: The Schopenhauerian Mind reflects the recent surge of interest in Arthur Schopenhauer’s philosophy and its influence on modern thought. The volume is divided into five main sections and includes thirty-eight chapters. The first three sections focus on Schopenhauer’s core philosophical domains: epistemology (“Part I: Knowledge and Reality”), aesthetics (“Part II: Aesthetics and the Arts”), and ethics (“Part III: Ethics, Politics, and Salvation”).
The collection offers some stimulating discussions of Schopenhauer’s thought, making it relevant for anyone interested in his philosophy. Yet, it is not without limitations.
The final two sections (“Part IV: Before Schopenhauer” and “Part V: After Schopenhauer”) comprise roughly 42 percent of the total work. This disproportionate focus on Schopenhauer’s connections and influence in European thought comes at the expense of a fuller treatment of his metaphysics—arguably the backbone of his system.
Schopenhauer was a system builder whose ethical and aesthetic views are inseparable from his metaphysics. The volume, however, offers few satisfactory analyses of these interconnections.
Notably, apart from Manja Kisner’s essay, the term “metaphysics” is absent from all section and chapter titles. Part I opens with Douglas McDermid’s “Realism and Its Discontents”, devoted to Schopenhauer’s rejection of metaphysical realism—the view that objects and properties exist independently of perception. McDermid attributes to Schopenhauer the following five theses:
T.1: The view that physical objects are mind-independent is not self-evident.
T.2: If metaphysical realism is true, then we can know only appearances, not things in themselves.
T.3: We cannot conceive of a mind-independent empirical world of objects apart from subjects.
T.4: Metaphysical realism conflicts with our a priori recognition of causality.
T.5: Metaphysical realism conflicts with our a priori recognition of space and time.