Schopenhauer's philosophy of Will The World as Will and Idea / Representation
Arthur Schopenhauer believed that Immanuel Kant had either
made, or greatly re-inforced, uniquely important breakthroughs in
human understanding - these included Kant's division of reality
into what was susceptible of being experienced, (the phenomenal),
and what was not, (the noumenal).
Schopenhauer was greatly influenced by Kant's key
insistence that the forms and frameworks of all possible
experience were dependent on the contingent nature of our bodily
apparatus, and would have been so whatever that apparatus had
been. It follows from this that people are unable to envisage
what anything was like independently of being experienced, and
therefore that the nature of independent reality must remain a
permanently closed book to us, being unconceptualizably and
unimaginably different from anything we could apprehend. The
Sciences, meanwhile, could be utilised to provide
understanding of the Empirical World of time, space, and
causally interconnected material objects.
Schopenhauer's principal work, The World as Will and
Idea / Representation, is comprised of four books. 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.
The human body and all its parts being the visible expression of
the will and its several desires. The teeth, throat, and bowels
for example being "objectified" hunger.
Starting from the principle that the will is the inner
nature of the body as an appearance in time and space, he
concluded that the inner reality of all material appearances is
Will. Where Kant had concluded that ultimate reality - the
"thing-in-itself" (Ding an sich) - lay beyond being experienced,
Schopenhauer postulated that the ultimate reality is one
universal will. 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. It is the
"will to live" that perpetuates this cosmic spectacle.
For Schopenhauer, who is considered to be a pessimistic
philosopher, the tragedy of life arises from the nature of the
will, which constantly urges the individual toward the
satisfaction of successive goals, none of which can provide
permanent satisfaction for the infinite activity of the life
force, or will.
Such things as an interest in the Arts, and a moral life
based on sympathy, tend to alleviate the suffering experienced in
people's lives. A more telling alleviation is to be found through
the denial, or suspension, of the will through asceticism.
It is somewhat possible to associate Arthur Schopenhauer's philosophy with the approaches to matters philosophical, not only of some of the most celebrated figures in the western traditions of
philosophy, but also with prominent authorities from other faith and philosphical traditions across the globe:-
"Whatever concept one may hold, from a metaphysical point of view, concerning the freedom of the will, certainly its appearances,
which are human actions, like every other natural event, are determined by universal laws. However obscure their causes, history,
which is concerned with narrating these appearances, permits us to hope that if we attend to the play of freedom of the human will
in the large, we may be able to discern a regular movement in it, and that what seems complex and chaotic in the single individual
may be seen from the standpoint of the human race as a whole to be a steady and progressive though slow evolution of its original endowment."
Idea for a Universal History from a Cosmopolitan Point of View (1784)
It is widely known that Plato, pupil of and close friend to Socrates, accepted that Human
Beings have a " Tripartite Soul " where the individual Human Psyche is noticeably composed of three aspects -
Wisdom-Rationality, Spirited-Will and Appetite-Desire.
What is less widely appreciated is that such major World Faiths as Christianity, Islam,
Hinduism, Buddhism and Sikhism see "Spirituality" as being relative to "Desire" and to "Wrath".
Could such Materialistic?, Spiritual? and Social-group? related tendencies as those "Tripartite" ones just mentioned all tend to be aspects of that 'Knot of Roots' which Emerson suggests that ~ "Man Is"
Human Societies often seem to be rather "Tripartite"
A Societal "Human Tripartism"
This view suggests that "Non-Doctrinaire" Societies themselves!!!
often have a Tripartite character.
Human Beings are "Social Beings" and it seems actually possible that individual Human-innate "bundles of relations and knots of roots"
supply 'motive impetus' to the Emergence of the "World" of Human Societies!!!