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Updated: May 24, 2025
Indeed Die Welt als Wille und Vorstellung, though read by a few, was practically an unknown book both in Germany and England until a date when Carlyle was growing old, solitary, and from the present ever more detached, and new books and new writers had become, as they were to Goethe in his age, distasteful or a weariness.
And I suppose that this difficulty of thinking of force except as something comparable to volition, lies at the bottom of Leibnitz's doctrine of monads, to say nothing of Schopenhauer's "Welt als Wille und Vorstellung;" while the opposite difficulty of conceiving force to be anything like volition, drives another school of thinkers into the denial of any connection, save that of succession, between cause and effect.
Ernst Haeckel: The Wonders of Life, p. 413. Arthur Schopenhauer: Die Welt als Wille und Vorstellung, Zweiter Band, Kapital 46, Von der Nichtigkeit und dem Leiden des Lebens, p. 669. Our last lecture started with the proposition that the dominant influence in the intellectual and practical activity of the modern age is man's scientific mastery over life.
Meanwhile I plunged with renewed zeal into my work, and had finished a fair copy of the Rheingold score by the 26th of September. In the peaceful quietness of my house at this time I first came across a book which was destined to be of great importance to me. This was Arthur Schopenhauer's Die Welt als Wille und Vorstellung.
Beautiful things were crystal; you looked through them and saw Reality. You saw God. While the crystal flash lasted "Wille und Vorstellung," the Will and the Idea, were not divided as they are in life; they were one. That was why beautiful things made you happy. And there was Mamma's disapproving, reproachful face. Sometimes you felt that you couldn't stand it for another minute.
It would, perhaps, be fairer to translate the first half of this sentence as follows: "We can never picture to ourselves the nonexistence of space." Kant says we cannot make of it a Vorstellung, a representation. This we may freely admit, for what does one try to do when one makes the effort to imagine the nonexistence of space?
Sutcliffe took her back into the house, and there on the hall table were the books he had got for her from the London Library: The Heine, the Goethe's Faust, the Sappho, the Darwin's Origin of Species, the Schopenhauer, Die Welt als Wille und Vorstellung. "Five? All at once?" "I get fifteen. As long as we're here you shall have your five." He walked home with her, carrying the books. Five. Five.
What actually takes place is this. A man feels and perceives that the person with whom he is conversing is intellectually very much his superior. Welt als Wills und Vorstellung, Bk. Johnson, and from Merck, the friend of Goethe's youth. The former says: There is nothing by which a man exasperates most people more, than by displaying a superior ability of brilliancy in conversation.
It is from this book that all except one of the following essays have been selected; the exception is "The Metaphysics of Love," which appears in the supplement of the third book of his principal work. The second edition of Die Welt als Wille und Vorstellung appeared in 1844, and was received with growing appreciation.
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