Arthur Schopenhauer idézet

Parerga et Paralipomena 320. szakasz

Forrás nélküli idézetek

A világ mint akarat és képzet

Forrás nélküli idézetek

A világ mint akarat és képzet

Etika két alapproblémája

Forrás nélküli idézetek

Forrás nélküli idézetek

Forrás nélküli idézetek

Forrás nélküli idézetek

"Psychological Observations"
Parerga and Paralipomena (1851), Studies in Pessimism
Változat: Everyone takes the limits of his own vision for the limits of the world.
Forrás: Studies in Pessimism: The Essays

Meistens belehrt uns erst der Verlust über den Wert der Dinge.
Forrás: Parerga and Paralipomena (1851), Aphorisms on the Wisdom of Life

Forrás: Essays and Aphorisms

Statement Schopenhauer wrote in Latin into his account book, after the death of a seamstress to whom he had made court-ordered payments of 15 thalers a quarter for over twenty years, after she had accused him of having injured her arm; as quoted in Modern Philosophy: From Descartes to Schopenhauer and Hartmann (1877) by Francis Bowen, p. 392. Schopenhauer had won the original case, and, being assured by the head of the Kammergericht that the original judgment would be upheld, he left Berlin. In his absence, the judgement was overturned. Schopenhauer believed that the seamstress was feigning her injuries and that she would be sly enough to do so for the remainder of her life. The only visible signs of the assault were a few minor bruises. ; as quoted in A Biography" (2010) by David E. Cartwright, p. 408-411.

Forrás: Religion: A Dialogue and Other Essays

Part III, Ch. VIII, 7, p. 223 https://archive.org/stream/basisofmorality00schoiala#page/223/mode/2up <br class="br">On the Basis of Morality (1840) <br class="br">Forrás: The Basis of Morality

Vol. I, Ch. III, The World As Representation
The World as Will and Representation (1819; 1844; 1859)
Kontextus: The composer reveals the innermost nature of the world, and expresses the profoundest wisdom in a language that his reasoning faculty does not understand, just as a magnetic somnambulist gives information about things of which she has no conception when she is awake. Therefore in the composer, more than in any other artist, the man is entirely separate and distinct from the artist.

Vol. I, Ch. 10, as translated by R. B. Haldane
Variant translations:
Reason is feminine in nature; it can give only after it has received. Of itself alone, it has nothing but the empty forms of its operation.
As translated by Eric F. J. Payne (1958) Vol. II, p. 50
Reason is feminine in nature: it will give only after it has received.
The World as Will and Representation (1819; 1844; 1859)
Kontextus: Reason is feminine in nature; it can only give after it has received. Of itself it has nothing but the empty forms of its operation. There is no absolutely pure rational knowledge except the four principles to which I have attributed metalogical truth; the principles of identity, contradiction, excluded middle, and sufficient reason of knowledge. For even the rest of logic is not absolutely pure rational knowledge. It presupposes the relations and the combinations of the spheres of concepts. But concepts in general only exist after experience of ideas of perception, and as their whole nature consists in their relation to these, it is clear that they presuppose them.

Essays, On Authorship and Style
Kontextus: Truth that is naked is the most beautiful, and the simpler its expression the deeper is the impression it makes; this is partly because it gets unobstructed hold of the hearer’s mind without his being distracted by secondary thoughts, and partly because he feels that here he is not being corrupted or deceived by the arts of rhetoric, but that the whole effect is got from the thing itself.

Der Mensch kann tun was er will; er kann aber nicht wollen was er will. <br class="br">Einstein paraphrasing Schopenhauer. Reportedly from On The Freedom Of The Will (1839), as translated in The Philosophy of American History: The Historical Field Theory (1945) by Morris Zucker, p. 531 <br class="br">Variant translations: <br class="br">Man can do what he wants but he cannot want what he wants. <br class="br">As quoted in The Motivated Brain: A Neurophysiological Analysis of Human Behavior (1991) by Pavel Vasilʹevich Simonov, p. 198 <br class="br">We can do what we wish, but we can only wish what we must. <br class="br">As quoted by Einstein in &quot;What Life Means to Einstein: An Interview by George Sylvester Viereck&quot; The Saturday Evening Post (26 October 1929) p. 17. A scan of the article is available online here http://www.saturdayeveningpost.com/wp-content/uploads/satevepost/what_life_means_to_einstein.pdf (see p. 114). <br class="br">Attributed <br class="br">Forrás: Essays and Aphorisms

As attributed in Dictionary of Quotations from Ancient and Modern English and Foreign Sources (1899) by James Wood, p. 624

Forrás: Schopenhauer and the Wild Years of Philosophy

Part III, Ch. VIII, 7, p. 218 https://archive.org/stream/basisofmorality00schoiala#page/218/mode/2up <br class="br">On the Basis of Morality (1840)

preface of his The World as Will and Representation., quoted in Londhe, S. (2008). A tribute to Hinduism: Thoughts and wisdom spanning continents and time about India and her culture. New Delhi: Pragun Publication.
The World as Will and Representation (1819; 1844; 1859)

Forrás: The Basis of Morality

Vol. 2, Ch. 2: Our Relation To Ourselves http://ebooks.adelaide.edu.au/s/schopenhauer/arthur/counsels/chapter2.html <br class="br">Parerga and Paralipomena (1851), Counsels and Maxims <br class="br">Kontextus: Do not shorten the morning by getting up late, or waste it in unworthy occupations or in talk; look upon it as the quintessence of life, as to a certain extent sacred. Evening is like old age: we are languid, talkative, silly. Each day is a little life: every waking and rising a little birth, every fresh morning a little youth, every going to rest and sleep a little death.

Vol. 2 "On the Suffering of the World" as translated in Essays and Aphorisms (1970), as translated by R. J. Hollingdale
Parerga and Paralipomena (1851), Counsels and Maxims
Kontextus: The animals are much more content with mere existence than we are; the plants are wholly so; and man is so according to how dull and insensitive he is. The animal’s life consequently contains less suffering but also less pleasure than the human’s, the direct reason being that on the one hand it is free from care and anxiety and the torments that attend them, but on the other is without hope and therefore has no share in that anticipation of a happy future which, together with the enchanting products of the imagination which accompany it, is the source of most of our greatest joys and pleasures. The animal lacks both anxiety and hope because its consciousness is restricted to what is clearly evident and thus to the present moment: the animal is the present incarnate.

"The Christian System" in Religion: A Dialogue, and Other Essays (1910) as translated by Thomas Bailey Saunders, p. 106
Kontextus: The bad thing about all religions is that, instead of being able to confess their allegorical nature, they have to conceal it; accordingly, they parade their doctrines in all seriousness as true sensu proprio, and as absurdities form an essential part of these doctrines we have the great mischief of a continual fraud. Nay, what is worse, the day arrives when they are no longer true sensu proprio, and then there is an end of them; so that, in that respect, it would be better to admit their allegorical nature at once. But the difficulty is to teach the multitude that something can be both true and untrue at the same time. Since all religions are in a greater or less degree of this nature, we must recognise the fact that mankind cannot get on without a certain amount of absurdity, that absurdity is an element in its existence, and illusion indispensable; as indeed other aspects of life testify.