By P.F. Lauxtermann
Schopenhauer's philosophy, at the beginning sight so fantastically rounded, upon research unearths itself because the mystery enviornment of 2 conflicting world-views. the current research considers the clash by means of confronting Schopenhauer as a `disciple-of-sorts of Kant' with Schopenhauer as `Goethe's one-time collaborator at the concept of colour'. right here the 2 meet over profound concerns which the medical Revolution of the seventeenth century has ineluctably positioned sooner than us: what's the correct point at which to understand nature; what's the right starting place for a constant ethics; how (if in any respect) to reach at a unified belief of an international damaged through smooth technological know-how?
during this deeply-delving, lucidly written, humane and erudite learn, the heritage of philosophical currents is mixed with historical past of technological know-how, with historical past of principles more often than not, and (to elucidate proper parts of Schopenhauer's biography and highbrow and social surroundings) with German background too. The research, whereas making the most of the scholarly literature, is grounded basically in unique study one of the amassed works of Schopenhauer, Kant and Goethe, thought of in all their philosophical, clinical, and literary variety.
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Publish 12 months be aware: First released in 2008
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Extra info for Schopenhauer’s Broken World-View: Colours and Ethics between Kant and Goethe
Example text
All this changed, however, once his relationship with Schiller had become more intense. There certainly remained a difference in the points of departure between the two ("he preached the gospel of Freedom; I did not want to see the rights of Nature curtailed"),ts6 but these appeared now to supplement rather than to exclude one another. This, as Goethe ends his account, is how he gradually became accustomed to that Kantian language that had hitherto been wholly alien to him. Yet how selective and, in truth, high-handed his relationship with Kantian philosophy remained, becomes clear when, in still another essay, we fmd Goethe delivering himself of the following opinion.
It was precisely this orderly treatment - which many people did not think appropriate to moral subjects - which turned me into his most passionate disciple and his most determined admirer". *50 So much for Goethe's "philosophy". As to his "empiricism", this was not indeed, as we have seen, the variety of empiricism which, by means of artiflcial experiment, seeks to corroborate some preconceived theory. For this is coercive empiricism in the manner of Newton and Kant, of which Goethe so strongly disapproved.
Rather, it is what he called "tender empiricism", which, on the contrary, rests upon a patient and unprejudiced empathy with the phenomena Nature presents to us,t51 in order to arrive in the end at the Urphanomen, at which point the human intellect cannot but resign. In a variation upon Gray one might say that, whereas modem science has accepted the 'Faustian' element of the hermeticist tradition but not its organic world-view, with Goethe it was exactly the other way round. "Ubrigens moge auch hier nicht verkannt werden, daB eigentlich die innigsten Verbindungen nur aus dem Entgegengesetzten folgen.