The World As Will And Idea Volume 3 — Arthur Schopenhauer

Arthur Schopenhauer tarafından kaleme alınan The World As Will And Idea Volume 3 Gece Kitaplığı eseri olarak okurlarla buluşuyor The World As Will And Idea Volume 3 Arthur Schopenhauer Kitap Özeti If the intellect were not of a subordinate nature as the two preceding chapters show then everything which takes place without it i e without intervention of the idea such as reproduction the development and maintenance of the organism the healing of wounds the restoration or vicarious supplementing of mutilated parts the salutary crisis in diseases the works of the mechanical skill of animals and the performances of instinct would not be done so infinitely better and more perfectly than what takes place with the assistance of intellect all conscious and intentional achievements of men which compared with the former are mere bungling In general nature signifies that which operates acts performs without the assistance of the intellect Now that this is really identical with what we find in ourselves as will is the general theme of this second book and also of the essay Ueber den Willen in der Natur The possibility of this fundamental knowledge depends upon the fact that in us the will is directly lighted by the intellect which here appears as self consciousness otherwise we could just as little arrive at a fuller knowledge of it within us as without us and must for ever stop at inscrutable forces of nature We have to abstract from the assistance of the intellect if we wish to comprehend the nature of the will in itself and thereby as far as is possible penetrate to the inner being of nature Yayınevi Gece Kitaplığı Yazar Arthur Schopenhauer Sayfa 468 Sayfa Kağıt 2 Hamur Boyut 13 50x21 00 cm Basım Yılı Eylül 2020 Barkod 9786257243247 Kategori Genel Felsefe

They have referred perhaps to the relative smallness of the earth and indeed of man or on the contrary they have pointed out the greatness of the mind of this man who is so insignificant the mind that can solve comprehend and even measure the greatness of the universe and so forth Now all this is very well but to me when I consider the vastness of the world the most important point is this that the thing in itself whose manifestation is the world whatever else it may be cannot have its true self spread out and dispersed after this fashion in boundless space but that this endless extension belongs only to its manifestation The thing in itself on the contrary is present entire and undivided in every object of nature and in every living being Therefore we lose nothing by standing still beside any single individual thing and true wisdom is not to be gained by measuring out the boundless world or what would be more to the purpose by actually traversing endless space It is rather to be attained by the thorough investigation of any individual thing for thus we seek to arrive at a full knowledge and understanding of its true and peculiar nature

If the intellect were not of a subordinate nature as the two preceding chapters show then everything which takes place without it i e without intervention of the idea such as reproduction the development and maintenance of the organism the healing of wounds the restoration or vicarious supplementing of mutilated parts the salutary crisis in diseases the works of the mechanical skill of animals and the performances of instinct would not be done so infinitely better and more perfectly than what takes place with the assistance of intellect all conscious and intentional achievements of men which compared with the former are mere bungling In general nature signifies that which operates acts performs without the assistance of the intellect Now that this is really identical with what we find in ourselves as will is the general theme of this second book and also of the essay Ueber den Willen in der Natur The possibility of this fundamental knowledge depends upon the fact that in us the will is directly lighted by the intellect which here appears as self consciousness otherwise we could just as little arrive at a fuller knowledge of it within us as without us and must for ever stop at inscrutable forces of nature We have to abstract from the assistance of the intellect if we wish to comprehend the nature of the will in itself and thereby as far as is possible penetrate to the inner being of nature

They have referred perhaps to the relative smallness of the earth and indeed of man or on the contrary they have pointed out the greatness of the mind of this man who is so insignificant the mind that can solve comprehend and even measure the greatness of the universe and so forth Now all this is very well but to me when I consider the vastness of the world the most important point is this that the thing in itself whose manifestation is the world whatever else it may be cannot have its true self spread out and dispersed after this fashion in boundless space but that this endless extension belongs only to its manifestation The thing in itself on the contrary is present entire and undivided in every object of nature and in every living being Therefore we lose nothing by standing still beside any single individual thing and true wisdom is not to be gained by measuring out the boundless world or what would be more to the purpose by actually traversing endless space It is rather to be attained by the thorough investigation of any individual thing for thus we seek to arrive at a full knowledge and understanding of its true and peculiar nature

If the intellect were not of a subordinate nature as the two preceding chapters show then everything which takes place without it i e without intervention of the idea such as reproduction the development and maintenance of the organism the healing of wounds the restoration or vicarious supplementing of mutilated parts the salutary crisis in diseases the works of the mechanical skill of animals and the performances of instinct would not be done so infinitely better and more perfectly than what takes place with the assistance of intellect all conscious and intentional achievements of men which compared with the former are mere bungling In general nature signifies that which operates acts performs without the assistance of the intellect Now that this is really identical with what we find in ourselves as will is the general theme of this second book and also of the essay Ueber den Willen in der Natur The possibility of this fundamental knowledge depends upon the fact that in us the will is directly lighted by the intellect which here appears as self consciousness otherwise we could just as little arrive at a fuller knowledge of it within us as without us and must for ever stop at inscrutable forces of nature We have to abstract from the assistance of the intellect if we wish to comprehend the nature of the will in itself and thereby as far as is possible penetrate to the inner being of nature

In the first book we considered the idea merely as such that is only according to its general form It is true that as far as the abstract idea the concept is concerned we obtained a knowledge of it in respect of its content also because it has content and meaning only in relation to the idea of perception without which it would be worthless and empty Accordingly directing our attention exclusively to the idea of perception we shall now endeavour to arrive at a knowledge of its content its more exact definition and the forms which it presents to us And it will specially interest us to find an explanation of its peculiar significance that significance which is otherwise merely felt but on account of which it is that these pictures do not pass by us entirely strange and meaningless as they must otherwise do but speak to us directly are understood and obtain an interest which concerns our whole nature