From the World as Will and Ideayang11Word文件下载.docx

From the World as Will and Ideayang11Word文件下载.docx

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作者简介

叔本华，德国唯意志主义哲学家，美学家。

其主要著作有《作为意志与表象的世界》（1819）、《论自然意志》（1836）、《伦理学的两个根本问题》（1841）等。

《作为意志与表象的世界》是叔本华阐明其意志主义哲学的最主要的著作。

叔本华认为：

世界的一切都为着主体而存在，世界与人的关系是表象和表象者的关系。

而表象的世界是“现象”的世界，在它之外还有一个世界即被作为“自在之物”的意志。

意志的客体化就是理念，而理念的显现就是现象。

人的认识是生而为意志服务的。

但人也可以作为纯粹认识主体摆脱认识为意志服务的桎梏，而进入无我（即失去了意志）的审美境界。

叔本华哲学是从德国古典理性主义向现代非理性主义过渡的最后一环，也是现代西方人本主义哲学的开端。

选文内容

选文选自《作为意志和表象的世界》中第三篇《世界作为表象再论》中的第36节。

叔本华在该节里主要讨论了1）自然科学与理念的关系；

2）艺术唯一的目的就是传达理念，而艺术的对象只是本质的东西，即理念，传达理念是天才的任务；

3）直观认识与理性认识的区别；

4）艺术或天才的艺术家对于世界的表象认识是独立于充分根据律意外的表象认识。

叔本华立足于世界是理念和意志的表象这个唯心主义前提，把世界万物看成主体意志力的物象化舞台，这个舞台既承担着意志力的意念欲求，又是理念和意志力扩展的道具。

1.Historyfollowsthethreadofevents;

itispragmaticsofarasitdeducestheminaccordancewiththelawofmotivation,alawthatdeterminestheself-manifestingwillwhereveritisenlightenedbyknowledge.Atthelowestgradesofitsobjectivity,whereitstillactswithoutknowledge,naturalscience,intheformofetiology,treatsofthelawsofchangesofitsphenomena,and,intheformofmorphology,ofwhatispermanentinthem.Thismostendlesstaskislightenedbytheaidofconcepts,whichcomprehendwhatisgeneralinorderthatwemaydeducewhatisparticularfromit.Lastly,mathematicstreatsofthemereforms,timeandspace,inwhichtheideas,brokenupintomultiplicity,appearfortheknowledgeofthesubjectasindividual.Allthese,ofwhichthecommonnameisscience,proceedaccordingtotheprincipleofsufficientreasoninitsdifferentforms,andtheirthemeisalwaysthephenomenon,itslaws,connections,andtherelationswhichresultfromthem.Butwhatkindofknowledgeisconcernedwiththatwhichisoutsideandindependentofallrelations,thatwhichaloneisreallyessentialtotheworld,thetruecontentofitsphenomena,thatissubjecttonochance,andthereforeisknownwithequaltruthforalltime,inaword,theIdeas,whicharethedirectandadequateobjectivityofthething-in–itself,thewill?

...Weanswer,Art,theworkofgenius.ItrepeatsandreproducestheeternalIdeasgraspedthroughpurecontemplation,theessentialandabidinginallthephenomenaoftheworld;

andaccordingtowhatthematerialisinwhichitreproduces,itissculptureorpainting,poetryormusic.ItsonesourceistheknowledgeofIdeas;

itsoneaimthecommunicationofthisknowledge.Whilescience,followingtheunrestingandinconstantstreamofthefourfoldformedofreasonandconsequent,witheachendattainedseesfurther,andcanneverreachafinalgoalnorattainfullsatisfaction,anymorethanbyrunningwecanreachtheplacewherethecloudstouchthehorizon;

art,onthecontrary,iseverywhereatitsgoal.Foritpluckstheobjectofitscontemplationoutofthestreamoftheworld’scourse,andhasitisolatedbeforeit.Andthisparticularthing,whichinthatstreamwasasmallperishingpart,becomestoarttherepresentativeofthewhole,anequivalentoftheendlessmultitudeinspaceandtime.Itthereforepausesatthisparticularthing;

thecourseoftimestops;

therelationsvanishforit;

onlytheessential,theIdea,isitsobject.Wemay,therefore,accuratelydefineitasthewayofviewingthingsindependentoftheprincipleofsufficientreason,inoppositiontothewayofviewingthemwhichproceedsinaccordancewiththatprinciple,andwhichisthemethodofconsideringthingsmaybecomparedtoalineinfinitelyextendedinahorizontaldirection,andtheformertoaverticallinewhichcutsitatanypoint.Themethodofviewingthingswhichproceedsinaccordancewiththeprincipleofsufficientreasonistherationalmethod.,anditaloneisvalidandofuseinpracticallifeandinscience.Themethodwhichlooksawayfromthecontentofthisprincipleisthemethodofgenius,whichisonlyvalidandofuseinart.ThefirstisthemethodofAristotle,thesecondis,onthewhole,thatofPlato.Thefirstisthemightystorm,thatrushesalongwithoutbeginningandwithoutaim,bending,agitating,andcantingawayeverythingbeforeit;

thesecondislikethesilentsunbeamthatpiercesthroughthestormquiteunaffectedbyit.Thefirstisliketheinnumerableshoweringdropofthewaterfall,which,constantlychanging,neverrestforaninstant;

thesecondisliketherainbow,quietlyrestingonthisragingtorrent.Onlythroughthepurecontemplationdescribedabove,whichendsentirelyintheobject,canIdeasbecomprehended;

andthenatureofgeniusconsistsinapreeminentcapacityforsuchcontemplation.Now,asthisrequiresthatamanshouldentirelyforgethimselfandtherelationsinwhichhestands,geniusissimplythecompletestobjectivity,i.e.,theobjectivetendencyofthemind,asopposedtothesubjective,whichisdirectedtoone’sownself--inotherwords,tothewill.Thusgeniusisthefacultycontinuinginthestateofpureperception,oflosingoneselfintheperception,andofenlistinginthisservicetheknowledgewhichoriginallyexistedonlyfortheserviceofthewill--thatistosay,geniusisthepowerofleavingone’sowninterests,wishesandaimsentirelyoutofsight,thusofentirelyrenouncingone’sownpersonalityforatime,soastoremainpureknowingsubject,clearvisionoftheworld;

andthisnotmerelyatmoments,butforasufficientconsciousness,toenableonetoreproducebydeliberateartwhathasthusbeenapprehended,and“tofixinlastingthoughtsthewaveringimagesthatfloatbeforethemind.“Itisasif,whengeniusappearsinanindividual,afarlargermeasureofthepowerofknowledgefallstohislotthanisnecessaryfortheserviceofanindividualwill;

andthissuperfluityofknowledge,beingfree,nowbecomessubjectpurifiedfromwill,aclearmirroroftheinnernatureoftheworld.Thisexplainstheactivity,amountingeventodisquietude,ofmen’sgenius,forthepresentcanseldomsatisfythem,becauseitdoesnotfilltheirconsciousness.Thisgivesthemthatrestlessaspiration,thatunceasingdesirefornewthings,andforthecontemplationofloftythingsandalsothatlongingthatishardlyeversatisfied,formenofsimilarnatureandoflikestature,towhomtheymightcommunicatethemselves;

whilstthecommonmortal,entirelyfilledandsatisfiedbythecommonpresent,endsinit,andfindingeverywherehislike,enjoysthatpeculiarsatisfactionindailylifethatisdeniedtogenius.

2.Imaginationhasrightlybeenrecognizedasanessentialelementofgenius;

ithassometimesevenbeenregardedasidenticalwithit;

butthisisamistake.AstheobjectsofgeniusaretheeternalIdeas,thepermanent,essentialformsoftheworldandallitsphenomena,andastheknowledgeoftheIdeaisnecessarilyknowledgethroughperception,isnotabstract,theknowledgeofthegeniuswouldbelimitedtotheIdeasoftheobjectsactuallypresenttohisperson,anddependentuponthechainofcircumstancesthatbroughttheseobjectsttohim,ifhisimaginationdidnotextendhishorizonfarbeyondthelimitsofhisactualpersonalexistence,andthusenablehimtoconstructthewholeoutofthelittlethatcomesintohisownactualapperception,andsotoletalmostallpossiblescenesoflifepassbeforehiminhisownconsciousness.Further,theactualobjectsarealmostalwaysveryimperfectcopiesoftheIdeasexpressedinthem;

therefore,themanofgeniusrequiresimaginationinordertoseeinthings,notthatwhichNaturehasactuallymade,butthatwhichsheendeavoredtomake,yetcouldnotbecauseofthatconflictofherformsamongthemselveswhichwereferredtointhelastbook.Weshallreturntothisfartheronintreatingofsculpture.Theimaginationthenextendstheintellectualhorizonofthemanofgeniusbeyondtheobjectswhichactuallypresentthemselvestohim,bothasregardsqualityandquantity.Thereforeextraordinarystrengthofimaginationaccompanies,andisindeedanecessaryconditionofgenius.Buttheconversedoesnothold,forstrengthofimaginationdoesnotindicategenius;

onthecontrary,menwhohavenotouchofgeniusmayhavemuchimagination.Foritispossibletoconsiderarealobjectintwooppositeways,purelyobjectively,thewayofgeniusgraspingitsIdea,orinthecommonway,merelyintherelationsinwhichitstandstootherobjectsandtoone’sownwill,inaccordancewiththeprincipleofsufficientreason,itisalsopossibletoperceiveanimaginaryobjectinbothoftheseways.Regardedinthefirstway,itisameanstotheknowledgeoftheIdea,thecommunicationofwhichistheworkofart;

inthesecondcase,theimaginaryobjectisusedtobuildcastlesintheaircongenialtoegotismandtheindividualhumor,andwhichforthemomentdeludeandgratify;

thusonlytherelationsofthephantasiessolinkedtogetherareknown.Themanwhoindulgesinsuchanamusementisadreamer;

hewilleasilyminglethesefanciesthatdelighthissolitudewithreality,andsounfithimselfforreallife;

perhapshewillwritethemdown,andthenwewillhavetheordinarynovelofeverydescription,whichentertainsthosewhoarelikehimandthepublicatlarge,forthereadersimaginethemselvesintheplaceofthehero,andthenfindthestoryveryagreeable.

3.Thecommonmortal,thatmanufactureofNaturewhichshe,producesbythethousandeveryday,is,aswehavesaid,notcapable,atleastnotcontinuouslyso,ofobservationthatineverysenseiswhollydisinterested,assensuouscontemplation,strictlysocalled,is.Hecanturnhisattentiontothingsonlysofarastheyhavesomerelationtohiswill,howeverindirectitmaybe.Sinceinthisrespect,whichneverdemandsanythingbuttheknowledgeofrelations,theabstractconceptionofthethingissufficient,andforthemostpartevenbetter