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Purchase of this book includes free trial access to www.million-books.com where you can read more than a million books for free. This is an OCR edition with typos. Excerpt from book: 48 ) CHAPTER XXIV. ON MATTER. Matter has already been spoken of in the fourth chapter of the supplements to the first book, when we were considering the part of our knowledge of which we are conscious a priori. But it could only be considered there from a one-sided point of view, because we were then concerned merely with its relation to the forms of our intellect, and not to the thing in itself, and therefore we investigated it only from the subjective side, i.e., so far as it is an idea, and not from the objective side, i.e., with regard to what it may be in itself. In the first respect, our conclusion was that it is objective activity in general, yet conceived without fuller determination; therefore it takes the place of causality in the table of our a priori knowledge which is given there. For what is material is that which acts (the actual) in general, and regarded apart from the specific nature of its action. Hence also matter, merely as such, is not an object of perception, but only of thought, and thus is really au abstraction. It only comes into perception in connection with form and quality, as a body, i.e., as a fully determined kind of activity. It is only by abstracting from this fuller determination that we think of matter as such, i.e., separated from form and quality; consequently under matter we think of acting absolutely and in general, thus of activity in the abstract. The more fully determined acting we then conceive as the accident of matter; but only by means of this does matter become preceptible, i.e., present itself as a body and an object of experience. Pure matter, on the other hand, which, as I have shown in the Criticism of the Kantian Philosophy, alone constitutes the true and admissible content of the conception of substance, is causality...… (altro)
galacticus: It is believed Ryle read Schopenhauer early and recycled many of Schopenhauer's ideas in this work after having forgotten his early study experiences.
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«De wereld is mijn voorstelling» – dit is een waarheid die voor elk levend en kennend wezen geldt, ofschoon alleen de mens haar in het reflexieve, abstracte bewustzijn kan brengen; doet hij dit dan is bij hem het stadium van de filosofische bezinning ingetreden.
Citazioni
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De waarheid is geen hoer die mensen om de hals vliegt die haar niet begeren; ze is veeleer een zo ongenaakbare schoonheid dat niemand zeker kan zijn van haar gunsten, ook al heeft hij alles voor haar over.
Ultime parole
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Het gaat hier om een vrije wilsuiting, want de wet van de toereikende grond, waaraan alle noodzakelijkheid haar betekenis ontleent, is alleen de vorm waarin die wilsuiting verschijnt. Juist daarom is die verschijning, als ze er eenmaal is, in haar verdere verloop volstrekt noodzakelijk. Het is alleen als gevolg van deze noodzakelijkheid dat we uit de verschijning de aard van die wilsuiting kunnen leren kennen, hetgeen ons de mogelijkheid biedt anders te willen.
Purchase of this book includes free trial access to www.million-books.com where you can read more than a million books for free. This is an OCR edition with typos. Excerpt from book: 48 ) CHAPTER XXIV. ON MATTER. Matter has already been spoken of in the fourth chapter of the supplements to the first book, when we were considering the part of our knowledge of which we are conscious a priori. But it could only be considered there from a one-sided point of view, because we were then concerned merely with its relation to the forms of our intellect, and not to the thing in itself, and therefore we investigated it only from the subjective side, i.e., so far as it is an idea, and not from the objective side, i.e., with regard to what it may be in itself. In the first respect, our conclusion was that it is objective activity in general, yet conceived without fuller determination; therefore it takes the place of causality in the table of our a priori knowledge which is given there. For what is material is that which acts (the actual) in general, and regarded apart from the specific nature of its action. Hence also matter, merely as such, is not an object of perception, but only of thought, and thus is really au abstraction. It only comes into perception in connection with form and quality, as a body, i.e., as a fully determined kind of activity. It is only by abstracting from this fuller determination that we think of matter as such, i.e., separated from form and quality; consequently under matter we think of acting absolutely and in general, thus of activity in the abstract. The more fully determined acting we then conceive as the accident of matter; but only by means of this does matter become preceptible, i.e., present itself as a body and an object of experience. Pure matter, on the other hand, which, as I have shown in the Criticism of the Kantian Philosophy, alone constitutes the true and admissible content of the conception of substance, is causality...
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La comprensione metafisica del mondo è possibile, secondo Schopenhauer, non attraverso l'esperienza sensibile, giacché il fenomeno è pura apparenza o "rappresentazione", ma attraverso la "volontà", che consente di conoscere il noumeno. Una sorta di dualismo tra la dimensione di apparenza delle cose e la sostanza delle stesse: al fondo delle teorie di Schopenhauer risiede una vena di pessimismo, poiché l'uomo incessantemente tende alla conoscenza infinita, e subisce incessantemente la frustrazione di questo desiderio. La vita è solo una faticosa battaglia per l'esistenza, costellata di dolore e noia. L'arte e in particolare la musica - è il solo antidoto che consenta all'uomo di contemplare l'universale, seppure in maniera effimera. (piopas)
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