26Critique of Practical Reason, p. 31.
27“In the morning I make good resolutions; in the evening I commit follies.”
28Practical Reason, p. 139.
29Ibid., p. 19.
30Ibid., p. 227.
31Preface to The Metaphysical Elements of Ethics.
32Metaphysics of Morals, London, 1909; p. 47.
33Practical Reason, p. 220.
34Critique of Judgment, sect. 29.
35Quoted in Chamberlain, Immanuel Kant; vol. i, p. 510.
36In Paulsen, 366.
37Encyclopædia Britannica, article “Frederick William II.”
38In Paulsen, p. 49.
39Wallace, p. 40.
40Eternal Peace and Other Essays; Boston, 1914; p. 14.
41Ibid., p. 19.
42P. 58.
43P. 68.
44P. 21.
45P. 71.
46P. 68.
47Pp. 76–77.
48Ibid.
49In Paulsen, p. 340.
50The persistent vitality of Kant’s theory of knowledge appears in its complete acceptance by so matter-of-fact a scientist as the late Charles P. Steinmetz: “All our sense-perceptions are limited by, and attached to, the conceptions of time and space. Kant, the greatest and most critical of all philosophers, denies that time and space are the product of experience, but shows them to be categories—conceptions in which our minds clothe the sense perceptions. Modern physics has come to the same conclusion in the relativity theory, that absolute space and absolute time have no existence, but time and space exist only as far as things or events fill them; that is, they are forms of perceptions.”—Address at the Unitarian Church, Schenectady, 1923.
51Op. cit., vol. ii, p. 23.
52Practical Reason, p. 31.
53Cf. Prof. Dewey: German Philosophy and Politics.
54In Untermann, Science and Revolution, Chicago, 1905; p. 81.
55In Paulsen, p. 317.
56The World as Will and Idea, vol. ii, p. 129.
57Quoted by Paulsen, p. 8.
58In Paulsen, p. 53.
59Ibid., p. 114.
60In Chamberlain, vol. i, p. 86.
61Caird, Hegel, in the Blackwood Philosophical Classics; pp. 5–8. The biographical account follows Caird throughout.
62Ruthless critics, as we might have expected, challenge the authenticity of this story.
63Wallace: Prolegomena to the Logic of Hegel, p. 16.
64Hegeclass="underline" Philosophy of History, Bohn ed., pp. 9, 13.
65Ibid., p. 26.
66Ibid., p. 28.
67Ibid., p. 31.
68In Caird, p. 93.
69Paulsen, Immanuel Kant, p. 385.
1Froude: Life and Letters of Thomas Carlyle, I, p. 52.
2The World as Will and Idea; London, 1883; iii, 300.
3In Wallace: Life of Schopenhauer; London, no date; p. 59.
4Cf. Wallace, 92.
5The World as Will and Idea, ii, 199; Essays, “On Noise.”
6Nietzsche: Schopenhauer as Educator; London, 1910; p. 122.
7Wallace; Article “Schopenhauer” in the Encyclopædia Britannica.
8Schopenhauer insists, hardly with sufficient reason, and almost to the point of salesmanship, that this book must be read before the World as Will and Idea can be understood. The reader may nevertheless rest content with knowing that the “principle of sufficient reason” is the “law of cause and effect,” in four forms: 1—Logical, as the determination of conclusion by premisses; 2—Physical, as the determination of effect by cause; 3—Mathematical, as the determination of structure by the laws of mathematics and mechanics; and 4—Moral, as the determination of conduct by character.
9In Wallace, Life, p. 107.
10Wallace, 171.
11One instance of his humor had better be buried in the obscurity of a foot-note. “The actor Unzelmann,” notorious for adding remarks of his own to the lines of the playwright, “was forbidden, at the Berlin theatre, to improvise. Soon afterwards he had to appear upon the stage on horseback.” Just as they entered, the horse was guilty of conduct seriously unbecoming a public stage. “The audience began to laugh; whereupon Unzelmann severely reproached the horse:—‘Do you not know that we are forbidden to improvise?’”—Vol. ii, p. 273.
12First one must live, then one may philosophize.
13Of few men.
14Vol. ii, p. 5.
15Vol. i, p. vii.
16Ibid., viii. In fact, this is just what one must do; many have found even a third reading fruitful. A great book is like a great symphony, which must be heard many times before it can be really understood.
17I, 303.
18Essays, “On Pride.”
19Instead of recommending books about Schopenhauer it would be better to send the reader to Schopenhauer himself: all three volumes of his main work (with the exception of Part I in each volume) are easy reading, and full of matter; and all the Essays are valuable and delightful. By way of biography Wallace’s Life should suffice. In this essay it has been thought desirable to condense Schopenhauer’s immense volumes not by rephrasing their ideas, but by selecting and coördinating the salient passages, and leaving the thought in the philosopher’s own clear and brilliant language. The reader will have the benefit of getting Schopenhauer at first hand, however briefly.
20I, 34.
21Vogt, Büchner, Moleschott, Feuerbach, etc.
22I, 159.
23III, 43.
24I, 128.
25First lie, initial mistake.
26II, 409. Schopenhauer forgets (or does he take his lead from?) Spinoza’s emphatic statement: “Desire is the very essence of man.”—Ethics, part iv, prop. 18. Fichte had also emphasized the will.
27II, 328.
28II, 421.
29A source of Freud.
30III, 443.
31Essays, “Counsels and Maxims,” p. 126.
32II, 433.
33II, 437.
34II, 251.
35III, 118.
36II, 463, 326; a source of Bergson.
37II, 333.
38II, 450, 449.
39II, 479.
40II, 486. This is the Lamarckian view of growth and evolution as due to desires and functions compelling structures and begetting organs.
41I, 132. A source for the James-Lange theory of emotion?
42I, 130–141; II, 482. Cf. Spinoza, Ethics, III, 2.
43II, 424. But is there no such thing as the satiation or exhaustion of desire? In profound fatigue or sickness even the will to live fades.
44II, 468.
45II, 463.
46“Counsels and Maxims,” essay “On Our Relations to Ourselves.”
47II, 333.