By Frederick C. Beiser
Weltschmerz is a learn of the pessimism that ruled German philosophy within the moment 1/2 the 19th century. Pessimism was once primarily the idea that existence isn't worthy residing. This conception used to be brought into German philosophy through Schopenhauer, whose philosophy grew to become highly regarded within the 1860s. Frederick C. Beiser examines the serious and lengthy controversy that arose from Schopenhauer's pessimism, which replaced the time table of philosophy in Germany clear of the common sense of the sciences and towards an exam of the worth of lifestyles. He examines the main defenders of pessimism (Philipp Mainlander, Eduard von Hartmann and Julius Bahnsen) and its leader critics, specifically Eugen Duhring and the neo-Kantians. The pessimism dispute of the second one half the century has been mostly neglected in secondary literature and this ebook is a primary try because the Eighteen Eighties to think again it and to research the $64000 philosophical concerns raised through it. The dispute involved the main primary philosophical factor of all of them: no matter if existence is worthy living.
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Additional info for Weltschmerz: Pessimism in German Philosophy, 1860-1900
1862, in Vortrӓge und Abhandlungen (Leipzig: Fues, 1877), II. 479–96. 18 Vierteljahrschrift für wissenschaftliche Philosophie, ed. R. Avenarius (Leipzig: Fues, 1877–1901), 24 vols. In 1902 the journal appeared under the new title Vierteljahrschrift für wissenschaftliche Philosophie und Soziologie, ed. Paul Barth (Leipzig: Riesland, 1902–16), 15 vols. The Schopenhauer Legacy 21 The neo-Kantians would probably have continued down the positivist trail—they would probably have persisted in their “dogmatic slumbers”—if it had not been for one man: the old scrooge of Frankfurt.
It was not least for these reasons that Schopenhauer proved himself to be the most influential philosopher of the late 19th century. 29 It has been said that one of the most difficult problems in understanding neo-Kantianism in the late 1870s and early 1880s is its turn toward the practical. See Köhnke, Entstehung und Aufstieg, p. 404. My argument has been that this turn was first and foremost the response to Schopenhauer’s challenge. Given the depth and width of that response, this seems the most likely hypothesis.
Given that the cause and effect are logically distinct, such an interpretation wrongly separates thing-in-itself from its appearance. 10 It is in just this context that we must understand another notorious aspect of Schopenhauer’s metaphysics: his appropriation of the Platonic distinction between archetype and ectype. 11 Schopenhauer maintains, Cf. WWV I. 379, §53 (P 274) and WWV II. 237, ch. 17 (P 183). See WWV I. 185, 187, §24 (P 121–2); 257, §34 (P 178); and 379, §53 (P 274). 6 Schopenhauer made this interpretation especially clear in his August 1852 letter to Julius Frauenstädt, Aug.