Schopenhauer's metaphysics of the will.

摘要

This thesis provides a critical examination of Schopenhauer's metaphysics and epistemology.;Chapter One begins with a discussion of Schopenhauer's refined version of Kant's philosophy: space, time, and causality are a priori conditions of experience imposed by our intellect. However, while Kant concluded that the world as it really is, or the thing-in-itself, is unknowable and we should limit ourselves to an investigation of the world of experience, or the phenomenal world, Schopenhauer argued that this was unsatisfactory and some type of metaphysics is still possible.;The focus of Chapter Two is whether Schopenhauer thinks, as he often seems to, that the thing-in-itself is both knowable and identical to the will. I argue that while Schopenhauer often says that the will is Kant's thing-in-itself, his considered view is that the will is known in time, so knowledge of the will is "closest" to, but not identical with, knowledge of the thing-in-itself.;The third chapter focuses on Schopenhauer's argument that knowledge of the will serves as a key to understanding the content or significance [ Bedeutung] of the world. The first part of this chapter deals with Schopenhauer's descriptive metaphysics, especially his argument that I have direct and intimate knowledge of myself as will and, from that, I can infer that everything is ultimately will. The second part examines the evaluative conclusion Schopenhauer draws from his metaphysics, namely, his argument for pessimism.;Chapter Four discusses Schopenhauer's quasi-Platonic theory of Ideas. Here, I critically assess the epistemological and ontological status of the Ideas, as well as Schopenhauer's claim that knowledge of the Ideas requires one to become a pure, timeless, will-less, subject of knowledge.;Schopenhauer's theory of salvation is the: main topic of Chapter Five. The chapter begins with an examination of Schopenhauer's multi-layered axiology, which involves the will-to-live, sexuality, egoism, compassion, malice, and asceticism. Then, I evaluate Schopenhauer's argument that we would be best off to deny the will and, ultimately, to die.