Название: The World as Will and Idea (Vol. 2 of 3)
Автор: Артур Шопенгауэр
Издательство: Public Domain
Жанр: Философия
isbn:
isbn:
Конец ознакомительного фрагмента.
Текст предоставлен ООО «ЛитРес».
Прочитайте эту книгу целиком, купив полную легальную версию на ЛитРес.
Безопасно оплатить книгу можно банковской картой Visa, MasterCard, Maestro, со счета мобильного телефона, с платежного терминала, в салоне МТС или Связной, через PayPal, WebMoney, Яндекс.Деньги, QIWI Кошелек, бонусными картами или другим удобным Вам способом.
1
Bruno and Spinoza are here entirely to be excepted. They stand each for himself and alone, and belong neither to their age nor their quarter of the globe, which rewarded the one with death and the other with persecution and insult. Their miserable existence and death in this Western world is like that of a tropical plant in Europe. The banks of the sacred Ganges were their true spiritual home; there they would have led a peaceful and honoured life among men of like mind. In the following lines, with which Bruno begins his book Della Causa Principio et Uno, for which he was brought to the stake, he expresses clearly and beautifully how lonely he felt himself in his age, and he also shows a presentiment of his fate which led him to delay the publication of his views, till that inclination to communicate what one knows to be true, which is so strong in noble minds, prevailed:
“Ad partum properare tuum, mens ægra, quid obstat;
Seclo hæc indigno sint tribuenda licet?
Umbrarum fluctu terras mergente, cacumen
Adtolle in clarum, noster Olympe, Jovem.”
Whoever has read this his principal work, and also his other Italian writings, which were formerly so rare, but are now accessible to all through a German edition, will find, as I have done, that he alone of all philosophers in some degree approaches to Plato, in respect of the strong blending of poetical power and tendency along with the philosophical, and this he also shows especially in a dramatic form. Imagine the tender, spiritual, thoughtful being, as he shows himself to us in this work of his, in the hands of coarse, furious priests as his judges and executioners, and thank Time which brought a brighter and a gentler age, so th
1
Bruno and Spinoza are here entirely to be excepted. They stand each for himself and alone, and belong neither to their age nor their quarter of the globe, which rewarded the one with death and the other with persecution and insult. Their miserable existence and death in this Western world is like that of a tropical plant in Europe. The banks of the sacred Ganges were their true spiritual home; there they would have led a peaceful and honoured life among men of like mind. In the following lines, with which Bruno begins his book
Whoever has read this his principal work, and also his other Italian writings, which were formerly so rare, but are now accessible to all through a German edition, will find, as I have done, that he alone of all philosophers in some degree approaches to Plato, in respect of the strong blending of poetical power and tendency along with the philosophical, and this he also shows especially in a dramatic form. Imagine the tender, spiritual, thoughtful being, as he shows himself to us in this work of his, in the hands of coarse, furious priests as his judges and executioners, and thank Time which brought a brighter and a gentler age, so that the after-world whose curse was to fall on those fiendish fanatics is the world we now live in.
2
Bayard Taylor's translation of “Faust,” vol. i. p. 14. – Trs.
3
“Faust,” scene vi., Bayard Taylor's translation, vol. i. p. 134. – Trs.
4
Observe here that I always quote the “Kritik der reinen Vernunft” according to the paging of the first edition, for in Rosenkranz's edition of Kant's collected works this paging is always given in addition. Besides this, I add the paging of the fifth edition, preceded by a V.; all the other editions, from the second onwards, are the same as the fifth, and so also is their paging.
5
Cf. Christian Wolf's “
6
With my refutation of the Kantian proof may be compared the earlier attacks upon it by Feder,
7
See
8
That the assumption of a limit of the world in time is certainly not a necessary thought of the reason may be also proved historically, for the Hindus teach nothing of the kind, even in the religion of the people, much less in the Vedas, but try to express mythologically by means of monstrous chronology the infinity of this phenomenal world, this fleeting and baseless web of Mâyâ, for they at once bring out very ingeniously the relativity of all periods of time in the following mythus (Polier,