Chapter 33

FOOTNOTES:

[1]From the fourth edition by Julius Frauenstädt. "Fourfold Root," Leipzig, 1875; "Will in Nature," Leipzig, 1878.

[2]See "Will in Nature," pp. 9-18 of the original;pp. 224-234of the present translation.

[3]Pp. 2 and 3 of the original, andpp. 216 to 218of the present translation.

[4]See p. 113, § 34 of the original, andp. 133of the present translation.

[5]Seneca, Ep. 79.

[6]See "Arthur Schopenhauer. Von ihm; über ihn. Ein Wort der Vertheidigung," von Ernst Otto Lindner, and "Memorabilien, Briefe und Nachlassstücke," von Julius Frauenstädt (Berlin, 1863), pp. 163-165.

[7]Schopenhauer, "Die Welt als Wille und Vorstellung," second edition, i., 37 (third edition, i., 39).

[8]See "Die Welt a. W. u. V.," vol. ii. pp. 17-21, and vol. i. p. 39 of the second edition. (The passages referred to by Schopenhauer in the second edition are in the third edition vol. ii. pp. 18-21, and vol. i. p. 40).

[9]Die Welt a. W. u. V., vol. i. p. 22et seqq., and vol. ii. chap. ii. of the second edition; vol. i. p. 22, § 6, and vol. ii. chap. ii. of the third edition.

[10]The passage I have quoted above from Schopenhauer's letter is also to be found among the letters published in my book, "Arthur Schopenhauer. Von ihm, über ihn, u. s. w.," p. 541et seqq., and it results from this, as well as from several other letters which likewise deal with important and knotty points in his philosophy, that this correspondence may perhaps not be quite so worthless and unimportant as many—among them Gwinner, in his pamphlet, "Schopenhauer und seine Freunde" (Leipzig, 1863)—represent it to be. This pamphlet of Gwinner's, by the way, has met with the treatment it deserves in the Preface to the collection, "Aus Arthur Schopenhauer's handschriftlichen Aphorismen und Nachlass. Abhandlungen, Anmerkungen, Fragmente." (Leipzig, 1864).

[11]Platon, "Phileb." pp. 219-223. "Politic." 62, 63. "Phædr." 361-363, ed. Bip. Kant, "Kritik der reinen Vernunft. Anhang zur transcend. Dialektik." English Translation by F. Max Müller. "Appendix to the Transc. Dialectic." pp. 551, andseqq.

[12]Kant, "Krit. d. r. V. Methodenlehre. Drittes Hauptstück," p. 842 of the 1st edition. Engl. Tr. by F. M. Müller. "Architectonic of Pure Reason," p. 723.

[13]"Meno." p. 385, ed Bip. "Even true opinions are not of much value until somebody binds them down by proof of a cause." [Translator's addition.]

[14]Aristot. "Metaph." v. 1. "All knowledge which is intellectual or partakes somewhat of intellect, deals with causes and principles." [Tr.'s add.]

[15]Here the translator gives Schopenhauer's free version of Wolf's formula.

[16]Platon, "Phileb." p. 240, ed Bip. "It is necessary that all which arises, should arise by some cause; for how could it arise otherwise?" [Tr.'s add.]

[17]Ibid."Timæus," p. 302. "All that arises, arises necessarily from some cause; for it is impossible for anything to come into being without cause." [Tr.'s add.]

[18]"This especially would seem to be the first principle: that nothing arises without cause, but [everything] according to preceding causes." [Tr.'s add.]

[19]"We think we understand a thing perfectly, whenever we think we know the cause by which the thing is, that it is really the cause of that thing, and that the thing cannot possibly be otherwise." [Tr.'s add.]

[20]Lib. iv. c. 1.

[21]"Now it is common to all principles, that they are the first thing through which [anything] is, or arises, or is understood." [Tr.'s add.]

[22]"There are four causes: first, the essence of a thing itself; second, thesine qua nonof a thing; third, what first put a thing in motion; fourth, to what purpose or end a thing is tending." [Tr.'s add.]

[23]"Suarii disputationes metaph." Disp. 12, sect. 2 et 3.

[24]Hobbes, "De corpore," P. ii. c. 10, § 7.

[25]Suarez, "Disp." 12, sect. 1.

[26]"Were not the thought so cursedly acute,One might be tempted to declare it silly."Schiller, "Wallenstein-Trilogie. Piccolomini," Act ii. Sc. 7.

"Were not the thought so cursedly acute,One might be tempted to declare it silly."Schiller, "Wallenstein-Trilogie. Piccolomini," Act ii. Sc. 7.

"Were not the thought so cursedly acute,

One might be tempted to declare it silly."

Schiller, "Wallenstein-Trilogie. Piccolomini," Act ii. Sc. 7.

[27]Aristot., "Analyt. post." c. 7.

[28]Spinoza, "Eth." i. prop. 11.

[29]Spinoza, "Eth." P. 1. prop. 8, schol. 2.

[30]Ibid.Prop. 16.

[31]Ibid.Prop. 36, demonstr.

[32]Ibid.Prop. 18.

[33]Ibid.Prop. 25.

[34]"Eth." P. iii. prop. 1, demonstr.

[35]Ibid.Prop. 4.

[36]"Eth." P. i. prop. 7.

[37]Schelling, "Abhandlung von der menschlichen Freiheit."

[38]Irenæus, "Contr. hæres." lib. i. c. 1.

[39]"For they say that in those unseen heights which have no name there is a pre-existing, perfect Æon; this they also call fore-rule, forefather and the depth.—They say, that being incomprehensible and invisible, eternal and unborn, he has existed during endless Æons in the deepest calmness and tranquillity; and that coexisting with him was Thought, which they also call Grace and Silence. This Depth once bethought him to put forth from himself the beginning of all things and to lay that offshoot—which he had resolved to put forth—like a sperm into the coexisting Silence, as it were into a womb. Now this Silence, being thus impregnated and having conceived, gave birth to Intellect, a being which was like and equal to its Creator, and alone able to comprehend the greatness of its father. This Intellect also they call the Only-begotten and the Beginning of all things." [Tr.'s add.]

[40]Compare with this § 44 of his "Theodicée," and his 5th letter to Clarke, § 125.

[41]Doctrine of Reason.

[42]Lambert, "New Organon," vol. i. § 572.

[43]Compare § 36. of this treatise.

[44]"Ueber eine Entdeckung, nach der alle Kritik der reinen Vernunft entbehrlich gemacht werden soll."

[45]Kiesewetter, "Logik," vol. i. p. 16.

[46]Ibid.p. 60.

[47]G. E. Schultze, "Logik," § 19, Anmerkung 1, und § 63.

[48]Sal. Maimon, "Logik," p. 20, 21.

[49]Ibid."Vorrede," p. xxiv.

[50]Jacobi, "Briefe über die Lehre des Spinoza," Beilage 7, p. 414.

[51]"Aphorismen zur Einleitung in die Naturphilosophie."

[52]Plattner, "Aphorismen," § 828.

[53]Jakob, "Logik und Metaphysik," p. 38 (1794).

[54]Aristotle, "Metaph." iii. 6. "They seek a reason for that which has no reason; for the principle of demonstration is not demonstration." [Tr.'s add.] Compare with this citation "Analyt. post." i. 2.

[55]Vol. i. p. 12, andseqq.of the 1st edition; p. 9 of the 3rd edition.

[56]Compare Kant, "Krit. d. r. Vern." Elementarlehre. Abschnitt ii. Schlüsse a. d. Begr.bandc. 1st edition, pp. 33 and 34; 5th edition, p. 49. (Transl. M. Müller, p. 29,bandc.)

[57]Kant, "Krit. d. r. V." Kritik des Vierten Paralogismus der transcendentalen Psychologie, p. 369, 1st edition. (Engl. Transl. by M. Müller, p 320.)

[58]Ibid.1st edition, pp. 374-375. Note. (Engl. Transl. p. 325. Note.)

[59]Kant, "Krit. d. r. V." "Betrachtung über die Summe," &c., p. 383 of 1st edition. (Engl. Transl. p. 331.)

[60]"Die Welt a. W. u. V." vol. ii. chap. 4, especially p. 42 andseq.of the 2nd edition; p. 46seq.of the 3rd edition.

[61]Göthe, "Der Zauberlehrling."

[62]The translation of which follows the Fourfold Root in the present volume.

[63]Here I refer my readers to "Die Welt als Wills und Vorstellung," vol. ii. chap. 4, p. 41 of the 2nd edition, and p. 45 of the 3rd edition.

[64]"Die Welt a. W. u. V." vol. i. pp. 517-521 of the 2nd edition, and pp. 544-549 of the 3rd edition.

[65]"Die Welt a. W. u. V." vol. i. p. 550 of 2nd, and 580 of 3rd edition.

[66]See "Die Welt a. W. u. V." vol. i. § 26, p. 153 of the 2nd, and p. 160 of the 3rd edition.

[67]See "Die beiden Grundprobleme der Ethik," p. 30-34.

[68]The word "motivation," though it may appear objectionable to the English reader, seemed unavoidable here, as being Schopenhauer's own term, for which there is no adequate equivalent in general use in our language. [Translator's note.]

[69]Here used in the absolute sense ofliberum arbitrium indifferentiæ. [Tr.]

[70]"Whatever conception one may form of freedom of the will, for metaphysical purposes, its phenomena, human actions, are nevertheless determined by universal laws of Nature, just as well as every other occurrence in Nature." "Ideen zu einer allgemeinen Geschichte." Anfang. I. Kant. "All the acts of a man, so far as they are phenomena, are determined from his empirical character and from the other concomitant causes, according to the order of Nature; and if we could investigate all the manifestations of his will to the very bottom, there would be not a single human action which we could not predict with certainty and recognize from its preceding conditions as necessary. There is no freedom therefore with reference to this empirical character, and yet it is only with reference to it that we can consider man, when we are merely observing, and, as is the case in anthropology, trying to investigate the motive causes of his actions physiologically."—"Kritik. d. r. Vern." p. 549 of the 1st edition, and p. 577 of the 5th edition. (Engl. Transl. by M. Müller, p. 474.)"It may therefore be taken for granted, that if we could see far enough into a man's mode of thinking, as it manifests itself in his inner, as well as outer actions, for us to know every, even the faintest motive, and in like manner all the other causes which act upon these, it would be possible to calculate his conduct in future with the same certainty as an eclipse of the sun or moon."—"Kritik der praktischen Vernunft" ed. Rosenkranz, p. 230 and p. 177 of the 4th edition.

"It may therefore be taken for granted, that if we could see far enough into a man's mode of thinking, as it manifests itself in his inner, as well as outer actions, for us to know every, even the faintest motive, and in like manner all the other causes which act upon these, it would be possible to calculate his conduct in future with the same certainty as an eclipse of the sun or moon."—"Kritik der praktischen Vernunft" ed. Rosenkranz, p. 230 and p. 177 of the 4th edition.

[71]Published in the same volume with the Prize-Essay on "Free Will." See "Die beiden Grundprobleme der Ethik."

[72]Anno 1813, pp. 53-55.

[73]For further details see my "Will in Nature," p. 19 of the 1st edition, and p. 14 of the 3rd. (P. 230et seqq.of the translation of the "Will in Nature," which follows the "Fourfold Root" in the present volume.)

[74]Hesiod, ἔργα, 293.

[75]Macchiavelli, "Il principe," cap. 22.

[76]Schelling, "Philosophische Schriften" (1809), vol. i. pp. 237 and 238.

[77]Fries, "Kritik der Vernunft." vol. i. pp. 52-56 and p. 290 of the 1st edition.

[78]Diderot, in his "Lettre sur les Aveugles," gives a detailed account of Saunderson.

[79]See "Die Welt a. W. u. V." vol. ii. chap. 4.

[80]The Frankfort "Konversationsblatt," July 22, 1853, gives the following account of this sculptor:—"The blind sculptor, Joseph Kleinhaus, died at Nauders, in Tyrol, on the 10th inst. Having lost his eyesight through small-pox when he was five years old, he began to amuse himself with carving and modelling, as a pastime. Prugg gave him some instructions, and supplied him with models, and at the age of twelve he carved a Christ in life-size. During a short stay in Nissl's workshop at Fügen, his progress was so rapid, that, thanks to his good capacities and talents, his fame as the blind sculptor soon spread far and wide. His works are numerous and of various kinds. His Christs alone, of which there are about four hundred, bear special witness to his proficiency, particularly if his blindness is taken into consideration. He sculptured many other objects besides, and, but two months ago, he modelled a bust of the Emperor Franz Joseph of Austria which has been sent to Vienna."

[81]Newton, "Optics." Query 15.

[82]See the original report in vol. 35 of the "Philosophical Transactions" as to this case.

[83]Franz, "The Eye, a treatise on preserving this organ in a healthy state and improving the sight." London, Churchill, 1839, pp. 34-36.

[84]Haslam's "Observations on Madness and Melancholy," 2nd ed. p. 192.

[85]Flourens, "De la vie et de l'Intelligence," 2nd edition, Paris, Garnier Frères, 1852, p. 49.

[86]"It is the mind that sees and hears; all besides is deaf and blind." (Tr. Ad.)

[87]Plutarch, "De solert. animal." c. 3. "For the affection of our eyes and ears does not produce any perception, unless it be accompanied by thought." (Tr. Ad.)

[88]"Straton, the physicist, has proved that 'without thinking it is quite impossible to perceive.'" (Tr. Ad.)

[89]"Therefore it is necessary that all who perceive should also think, since we are so constituted as to perceive by means of thinking." (Tr. Ad.)

[90]Porph. "De abstinentia," iii. 21.

[91]Compare "Die Welt a. W. u. V." 3rd edition, vol. ii. p. 41. [The 3rd edition of "Die Welt a. W. u. V." contains at this place a supplement which is wanting in the 2nd edition, vol. ii. p. 38.—Note by the Editor of the 3rd edition.]

[92]Kant, "Krit. d. r. V." 1st edition, p. 367sqq.(English translation by M. Müller, p. 318sqq.)

[93]Kant, "Krit. d. r. Vern." 1st edition, p. 371. (English translation, by M. Müller, p. 322.)

[94]Kant, "Krit. d. r. Vern." 1st edition, p. 372. (English translation, p. 323.)

[95]Compare "Die Welt a. W. u. V." 2nd edition; vol. i. sect. 4, p. 9; and vol. ii. pp. 48, 49 (3rd edition, vol. i. p. 10; vol. ii. p. 52). English translation, vol. i. pp. 9-10; vol. ii. p. 218.

[96]Wissenschaftsleere(literally,emptiness of science), a pun of Schopenhauer's on the title of Fichte'sWissenschaftslehre(doctrine of science), which cannot be rendered in English. (Tr.'s Note.)

[97]Kant, "Erklärung über Fichte's Wissenschaftslehre." See the "Intelligenzblatt" of the Jena Literary Gazette (1799), No. 109.

[98]Kant, "Krit. d. r. Vern." 1st edition, p. 201; 5th edition, p. 246. (English translation by M. Müller, p. 176.) This is, however, not a literal quotation. (Tr.'s note.)

[99]Ibid.p. 189 of the 1st edition; more fully, p. 232 of the 5th edition. (English translation by M. Müller, p. 166.)

[100]In GermanZufall, a word derived from theZusammenfallen(falling together),Zusammentreffen(meeting together), or coinciding of what is unconnected, just as τὸ συμβεβηκός from συμβαίνειν. (Compare Aristotle, "Anal. post.," i. 4.)

[101]Leibnitz, "Nouveaux Essais sur l'Entendement," lib. iv. ch. ii. sect. 14.

[102]Kant, "Kritik d. r. Vern." 1st edition, p. 275; 5th edition, p. 331. (English translation by M. Müller, p. 236.)

[103]Kant, "Krit. d. r. Vern." vol. i. p. 203 of the 1st edition; p. 249 of the 5th edition. (English translation by M. Müller, p. 178.)

[104]Kant, "Krit. d. r. Vern." pp. 212 and 213 of the 1st edition. (English translation, pp. 185 and 186.)

[105]Feder, "Ueber Raum und Causalität." sect. 29.

[106]G. E. Schulze, "Kritik der theoretischen Philosophie," vol. ii. p. 422sqq.

[107]For instance, in Fries' "Kritik der Vernunft," vol. ii. p. 85.

[108]I lifted from thine eyes the darkness which covered them before. (Tr.'s Ad.)

[109]"Die Welt a. W. u. V." 2nd edition, vol. ii. ch. iv. p. 42et seqq.; 3rd edition, vol. ii. p. 46et seqq.

[110]Plato, "Parmenides," p. 138, ed. Bip.

[111]Kant, "Krit. d. r. Vern." 1st edition, p. 207; 5th edition, p. 253. (English translation by M. Müller, p. 182.)

[112]Kant, "Metaphysische Anfangsgründe der Naturwissenschaft." End of the "Allgemeine Anmerkung zur Mechanik."

[113]According to his own assertion, p. 189 of the "Opera philos." ed. Erdmann.

[114]Ibid.p. 104.

[115]Begriff,comprehensivethought, derived frombegreifen, to comprehend. [Tr.]

[116]Inbegriff, comprehensive totality. [Tr.]

[117]Inbegriff.

[118]See "Die Welt a. W. u. V." vol. i. sect. 13, and vol. ii. ch. 8.

[119]Aristot. "Metaph." xii. c. 9, "For without universals it is impossible to have knowledge." (Tr.'s Add.)

[120]Part the First, in the middle.

[121]Let any one to whom this assertion may appear hyperbolical, consider the fate of Göthe's "Theory of Colours" (Farbenlehre), and should he wonder at my finding a corroboration for it in that fate, he will himself have corroborated it a second time.

[122]Aristot. "De anima," iii. c. c. 3, 7, 8.

[123]"The mind never thinks without (the aid of) an image." [Tr.]

[124]"He who observes anything must observe some image along with it." [Tr.]

[125]"De Memoria," c. 1: "It is impossible to think without (the aid of) an image."

[126]"De imaginatione," c. 5.

[127]"De anima," p. 130.

[128]"De compositione imaginum," p. 10.

[129]"De immortalitate," pp. 54 et 70.

[130]"Ein Momentanes end Einheitliches."

[131]See "Die Welt a. W. u. V." 3rd edition, vol. ii. ch. iv. p. 55.

[132]Cicer. "De Offic." i. 16.

[133]Idem, "De nat. deor." ii. 7.

[134]Idem, "De Leg." i. 10.

[135]See "Die Welt a. W. u. V." 2nd edition, vol. i. § 8, and also in the Appendix, pp. 577-585 (3rd edition, pp. 610-620), and again vol. ii. ch. vi.; finally "Die b. G-P. d. Ethik," pp. 148-154 (2nd edition, pp. 146-151).

[136]Here Schopenhauer adds, "especially when pronouncedUedähen." [Tr.]

[137]"Die Welt a. W. u. V." 2nd edition, vol. i. p. 576et seqq.; 3rd edition, p. 610et seq.

[138]Schopenhauer, "Die beiden Grundprobleme der Ethik," p. 152; 2nd edition, p. 149et seq.

[139]Schopenhauer, "Die beiden Grundprobleme der Ethik," p. 148 andsqq.(p. 146et seq.of 2nd edition.)

[140]"Aus seinem Grund oder Ungrund."

[141]"Ahnungwithout thed." See above, p. 133. (Tr.'s note.)

[142]"If Brimha be unceasingly employed in the creation of worlds ... how can tranquillity be obtained by inferior orders of being?" Prabodh Chandro Daya, translated by J. Taylor, p. 23.—Brahma is also part of the Trimurti, which is the personification of nature, as procreation, preservation, and death: that is, he represents the first of these.

[143]See "Asiatic Researches," vol. vi. p. 268, and Sangermano's "Description of the Burmese Empire," p. 81.

[144]See I. J. Schmidt, "Forschungen im Gebiete der älteren Bildungsgeschichte Mittelasiens." St. Petersburg, 1824, pp. 276, and 180.

[145]I. J. Schmidt, Lecture delivered in the Academy at St. Petersburg on the 15th Sept. 1830, p. 26.

[146]Mahavansi, Raja-ratnacari, and Raja-Vali, from the Singhalese, by E. Upham. London, 1833.

[147]Κόσμον τόνδε, φησὶν Ἡράκλειτος, οὔτε τις θεῶν οὔτε ἀνθρώπων ἐποίησεν. (Neither a God nor a man created this world, says Heraclitus.) Plut. "De animæ procreatione," c. 5.

[148]Platonic ideas may, after all, be described as normal intuitions, which would hold good not only for what is formal, but also for what is material in complete representations—therefore as complete representations which, as such, would be determined throughout, while comprehending many things at once, like conceptions: that is to say, as representatives of conceptions, but which are quite adequate to those conceptions, as I have explained in § 28.

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