«Мир как воля и представление (Том 3)»

absolute, i. 134, 135.

Identity, law of, ii. 86-88;

philosophy of, i. 32, ii. 8, 400.

Idyll, the, why it must be short, i. 413.

Iffland, ii. 426.

Illusion distinguished from error, i. 28, 103, 104.

Imagination, an instrument of thought, ii. 240, 245;

an essential element of genius, i. 241 seq., iii. 141, 142.

Imitation, in art, i. 304;

of idiosyncrasies of others, i. 395.

Immanent knowledge, opposed to transcendent and transcendental, i. 224, ii. 387, iii. 430 n., 468.

Immortality, iii. 75.

See Indestructibility.

Impenetrability of matter, i, 13, ii. 103, 223 seq., iii. 52.

Inclination, definition, iii. 406.

Indestructibility, of our true nature by death, Ch. 41 passim, iii. 249-308.

Indian, mysticism, 432;

sculpture, i. 309;

philosophy, iii. 281, 282;

caste i. 459, 460

(Cf. Buddhism and Brahmanism).

Individuality, as phenomenon rooted in the thing in itself, i. 147, 219, 354, 357, 358, iii. 74, 428, 469;

at the different grades of nature, i. 170-172;

language of nature with reference to, i. 355, 356, iii. 108 seq., 416, 417;

destruction of, by death, iii. 286, 298 seq.

Induction, ii. 310.

Infinite, true conception of, ii. 115.

Inquisition, i. 466 n.

Innocence, of plants, i. 204.

Insects, fertilisation of plants by, iii. 90;

life of severed parts of, ii. 483;

ephemeral nature of, iii. 267.

See Instinct.

Instinct, an act directed to an unknown end, i. 148, 150, 197, iii. 96, 346 seq.;

relation of, to guidance by motives, iii. 96 seq.;

relation to somnambulism, iii. 98;

throws light on organising work of nature, iii. 96-100, 103;

in man, iii. 346 seq.

Intellect, pure, ii. 179, 180;

empirical, secondary nature of, ii. 411-467, iii. 3 seq., 291;

end of, i. 199, 228, ii. 336, 485, iii. 21 seq.;

degrees of, in series of animals and in man, iii. 29, 30;

parsimony of nature in imparting, iii. 20;

limitation of, to phenomena, iii. 21-29;

imperfections of, ii. 330-344.

Interesting, distinguished from beautiful, i. 229.

Ionic school, i. 33.

Irritability as objectification of will, ii. 472 seq.;

its connection with blood, ii. 478.

Isaiah ii. 437.

Islamism, iii. 423, 446.

Jacobi, i. 225 n., ii. 169.

Jealousy, iii. 364.

Johnson, Dr. Samuel, i. 328.

Jones, Sir W., i. 8, 501 n.

Joy, i. 410, ii. 429 seq.

Judaism, i. 300, iii. 305, 446.

Judgment, faculty of, i. 30, 84 seq., ii. 152 seq., 266 seq.

[pg 497]

Julian, Emperor, ii. 350.

Jung Stilling, ii. 243.

Justinius, 305.

Justice, as a virtue, i. 478, 479, iii. 424;

retributive, i. 452;

eternal, i. 427, 452-458, 461, iii. 405, 421;

poetical, i. 328.

Kant, abstract and perceptible knowledge, ii. 25, 32, 80, 213;

æsthetic, ii. 32, 33, 189;

amphiboly, ii. 38;

analytic, ii. 33-89;

antinomy, i. 39, ii. 104-125, iii. 45;

a priori nature of space and time, i. 6, 8, 154, 155, ii. 169, 201, 202, iii. 276 seq.;

on the beautiful, iii. 189;

categories, i. 57, ii. 43-47, 403;

causality, i. 16, ii. 58 seq., 173, 208, 209, 217, 385, 386, iii. 469;

character, empirical and intelligible, i. 138, 203, 349, 373;

chief result of Kantian philosophy, ii. 405;

childish in old age, ii. 427;

conceptions, philosophy a science of, ii. 259, 384;

cosmological proof, ii. 130;

cosmology, i. 194, ii. 225, 72;

critical philosophy, ii. 6-11;

criticism of functions of the brain, ii. 174, 185;

critique of judgment, ii. 152-159;

critique of practical reason, ii. 133-150;

critique of pure reason, ii. 3-133 (fundamental thought of, ii. 18-20), 237, 377;

dialectic, 89-133;

“Die Falsche Spitzfindigkeit,” ii. 300;

dreams distinguished from reality, i. 20, 21;

editions of Critique, ii. 29;

error, source of, i. 103;

ethics, i. 79, 110, 140, ii. 12, 133-150;

freedom and necessity, ii. 377;

God, ii. 129, 130;

laws of homogeneity and specification, i. 83;

idealism of, ii. 29, 163, 164, 400 seq.;

infinity, ii. 115;

judgment, reflective and subsuming, i. 85;

judgments, table of, ii. 56-78;

philosophy of law, i. 433, ii. 150-152;

logic, transcendental, ii. 33-133;

on love, 338;

theory of ludicrous, ii. 270;

influence of Kantian doctrine on mathematics, i. 94, 385;

explanation of matter, i. 12 n., iii. 54;

“Metaphysical First Principles of Natural Science,” i. 88, ii. 111, 219, 224, 225;

metaphysics, impossibility of, ii. 386 seq.;

method of, ii. 53-55, iii. 5;

Kant's mother, iii. 327;

negative result of philosophy, ii. 17;

nihil privativum, i. 528;

sensitive to noise, ii. 198;

ontological proof, ii. 129, 130;

object of perception, ii. 33-43;

permanence of substance, ii. 78-81;

phenomenon and thing in itself, i. 9, 41, 155, 220, 6-12, 28, 181, 379, 389, 399, 486;

physico-theological proof, ii. 130;

relation to Plato, i. 223 seq.;

psychology, refutation of rational, ii. 100-104;

reason, conception of, i. 49;

ideas of, i. 169, ii. 96-100;

ideal of, ii. 125-133;

principle of, ii. 90-96;

reciprocity, category of, ii. 61 seq.;

schematism of categories, 48-51;

Scholastic dogmatism overthrown by, ii. 12-16, iii. 27;

Schopenhauer gone further than, iii. 28, 59;

his sleep, ii. 465;

speculative theology, refutation of, ii. 128-133, 473;

spiritualism, refutation of, ii. 177;

style of, ii. 20, 21, 340;

subject, system starts from, i. 42;

theory of, sublime, i. 265;

love of symmetry, ii. 22, 47, 69, 76, 78, 106, 133;

synthetic unity of apperception, ii. 51, 52, 333, 476, iii. 12;

thing in itself, ii. 3, 31, 169, 381, 407;

transcendent, transcendental and immanent, i. 124, ii. 3, 87, iii. 24;

das Vernünfteln ii. 263;

weight an a priori quality of matter, i. 13.

Kemble, i. 295.

Kepler, i. 87, 94, 137 n., iii. 41.

Kerner, Justinus, ii. 481.

Kielmayer, 318.

Kicser, ii. 326, iii. 99.

Kirby, iii. 91, 101, 103.

Kleist, i. 311.

Klettenberg, Fr. von, i. 497.

Knowledge, whence the need of, iii. 7, 8;

physiological and metaphysical view of, ii. 486, iii. 290, 291, 470;

aim of, ii. 475;

kinds of, i. 199, 230;

degrees of, iii. 29, 30;

why no knowledge of knowing, ii. 487;

influence of [pg 498] will upon, iii. 134;

influence of, on degree of sensibility and suffering, i. 400, iii. 16.

Köppen, iii. 301.

Koran, ii. 361.

Körösi, Csoma, ii. 371.

Kosack, i. 96.

Krishna, iii. 262.

Lactantius, ii. 98.

Lalita-Vistara, iii. 168.

Lamarck, i. 185.

Lambert, i. 55, ii. 303.

Landscape painting, i. 282.

Language, the first production and tool of reason, i. 47, 48, 51;

connection of conception with word, ii. 238;

capacity for, depends on association of ideas, ii. 325;

the acquisition of several an important mental culture, ii. 238, 239;

against the modern habit of curtailing words, ii. 310 seq.

Laocoon, i. 292, iii. 198.

Laplace, i. 194, ii. 225, iii. 72, 73.

Latin, as universal language of scientific literature, ii. 310 seq.

La Trappe, i. 510, iii. 455.

Laughter, as a psychical act, i. 76 seq., ii. 270;

peculiar to man, ii. 280;

why pleasant, ii. 279;

insulting and bitter, ii. 281;

a test of moral worth, ii. 281.

Lavater, i. 312.

Law, philosophy of, i. 442, 452, ii. 150-152, iii. 409-414.

Learning, on the subordinate value of, ii. 253 seq.

Lee, Anne, iii. 449.

Legislation, i. 446, 447.

Leibnitz, i. 49, 111, 342, ii. 11, 81 seq., 141, 237, 391, iii. 91, 394 seq.

Leibnitz-Wolfian philosophy, i. 64, ii. 8, 127, 129, 141, iii. 394.

Leopardi, iii. 401.

Lessing, i. 292, ii. 16, 153, 169, iii. 305.

Leszczynski, iii. 203 n.

Leucippus, ii. 177, 378, iii. 61, 64.

Lichtenberg, ii. 113, 172 n., 198, 445. iii. 21, 203 n., 305, 332 n.

Lie, the, origin and end of, i. 434 seq.

Liebig, iii. 42.

Life, nature of, iii. 36;

conflict with mechanical and chemical forces, i. 190;

opposition between organic and animal, ii. 489-492;

blind striving, iii. 105-118;

relation to dreams, i. 20, 415;

tragic and comic side of, i. 415, 416;

misery of, i. 401-407, 417, iii. 114, 382-401;

aim of, iii. 376, 384-391.

Light, mechanical explanations of, iii. 44 seq.;

relation to heat, i. 262, 263;

explanation of pleasure given by, i. 258, iii. 137;

connection with architecture, i. 279, 280.

Locke, i. 49, ii. 6, 7, 45, 81 seq., 141, 173 seq., 185 seq., 212, 213, 258, 259, 402, iii. 5, 23, 59, 394.

Logic, definition of, i. 58, ii. 285;

value of, i. 57-59, ii. 286;

on what its certainty depends, ii. 268.

Love, nature of all true and pure, i. 484 seq.;

root and significance of sexual love, iii, 419, 339-343, 360;

degrees of it, iii. 344-361;

the rôle of instinct in it, iii. 345-349, 350-360;

independence of friendship, iii. 345;

sublime and comic sides of, iii. 366 seq.

Lucretius, i. 403, 411, 412, iii. 91, 93, 313.

Lully, Raymond, i. 510, iii. 455.

Lupus, Rutilius, ii. 286.

Luther, i. 500, 525, ii. 145, 368, iii. 392, 421, 448-451.

Lyric, subjectivity of, i. 321;

nature of the song, i. 322-324.

Machiavelli, ii. 135, iii. 158.

Macrocosm, i. 212, iii. 404.

Madness, nature of, i. 30, 248 seq., iii. 167;

criterion of, iii. 167 seq.;

relation of knowledge of madman to that of the brutes, i. 249, ii. 243;

relation of, to genius, i. 246, 247;

prevalence among actors, iii. 168;

origin of, i. 249 seq., iii. 169, 170;

mania sine delirio, iii. 171, 172.

Magnetism, animal, ii. 466, 467, iii. 76, 419.

Maine de Biran, ii. 206, 507, 217.

Malebranche, i. 178, 179, 522, ii. 15.

Man, the human race, connection with rest of nature, i. 200 seq., 403, ii. 377;

identity of essence [pg 499] of man and the brutes, i. 192;

difference between man and brutes, i. 46-48, 110-112, 170, 171, 230, 384, 385, ii. 228-233, 358, iii. 14-17, 380, 381;

transcendent unity of human race, iii. 75, 76;

turning-point of will to live, i. 491 seq., iii. 381, 426;

origin of, iii. 358;

gradual degradation of, ii. 362.

Manichæans, iii. 305.

Mannerists, i. 304, 305.

Manzoni, ii. 352.

Marcionists, iii. 305, 438, 442, 443.

Marcus Aurelius, ii. 356, iii. 323.

Marriage, iii. 333, 334, 336-375.

Materialism, i. 34 seq., ii. 175 seq., iii. 60-64, 261, 262.

Mathematics, scientific nature of, i. 81, 82;

ground of certainty of, i. 157, ii. 268;

and genius, i. 246, 247;

method of, i. 95 seq.;

and logic, ii. 202;

value of, ii. 323.

Matter, i. 10-13, 175, 275, 276, ii. 79, 103, 104, 218-224, iii. 48-54.

Maupertius, ii. 225.

Maximus of Tyre, ii. 264.

Maxwell, iii. 450.

Mâyâ, i. 9, 21, 425, 454, 455, 471, 478, 481, 482, 489, 490, 514, 515, ii. 8, 10, 108 n., iii. 69, 418.

Mechanics, iii. 37, 39, 43 seq.

Medwin, iii. 160 n.

Meister, J. C. F., ii. 152.

Melancholy, i. 512.

Melissus, ii. 264.

Memnon, ii. 198.

Memory, as a function of intellect, ii. 335, iii. 300;

difference between that of men and brutes, ii. 229, 230;

the influences acting upon, i. 30, 248-251, ii. 200, 334, 438 seq.

Menenius Agrippa, i. 311.

Mens as opposed to animus, ii. 458.

Menu, laws of, i. 433, 501 n., iii. 465.

Merck, ii. 446, iii. 200.

Metaphysics, i. 107, ii. 20, 359-395 iii. 40.

Metempsychosis, doctrine of, i. 458-460, iii. 300-306, 417, 418.

Method, i. 100, 108, ii. 53, 210, 259, 309, 310, 393.

Metre, i. 314, ii. 205-207.

Mind, presence of, ii. 430.

Minor key, i. 337, iii. 243, 244.

Missionaries, i. 460.

Mnemonics, ii. 325.

Modality, categories of, ii. 66-75.

Modesty, i. 303, iii. 202, 203.

Mohammedanism, ii. 361, 362, iii. 423, 433, 472.

Molinos, iii. 434, 435, 435 n.

Molock, ii. 243.

Monarchy, i. 443, iii. 410.

Monasticism, i. 499, iii. 448.

Mongolian race, iii. 58.

Montaigne, i. 463 n., ii. 315, 465, iii. 378.

Montalembert, iii. 435.

Montanists, iii. 438.

Monuments, value of historical, iii. 229.

Moon, æsthetic effect of, iii. 136.

Morality, i. 343, 477, iii. 405, 415, 423-428 (Cf. Ethics).

Morphology, i. 124, 125, 183.

Mortality, iii. 301-302.

Motives, Motivation, what they determine, i. 138, 212, 213, iii. 115;

what imparts power to, iii. 97;

intellectual condition of action of, i. 380, 381;

influence of nearness upon strength of, ii. 346;

influence upon intellect, ii. 436;

distinguished from instinct, iii. 97;

intellect as medium of, i. 199, ii. 336, 485, iii. 21 seq.

Movement, i. 194, ii. 226, 227, 483, 484, iii. 39.

Mozart, iii. 163.

Müller, ii. 479.

Multiplicity, i. 145, 146, 166, 167, iii. 69 seq., 274, 275.

Münchhausen, Baron, i. 34, ii. 278.

Murder, i. 432, iii. 413, 414.

Music, metaphysics of, i. 330-346, iii. 231-248.

Mysteries essential to religion, ii. 367, 368, iii. 430.

Mysticism, Mystics, i. 499, 500, iii. 430 n., 430-434.

Nakedness, i. 296.

Nature, what it means, iii. 1;

works of nature and works of art, iii. 1, 69, 70, 79;

inner nature of, i. 140 seq., 148, 152 seq., iii. 32, 33, 39;

perfection of works of, iii. 69, 70;

the circle of, iii. 267;

[pg 500]

grades of, i. 195 seq., 202-206;

continuity of, ii. 232, iii. 36, 85;

the conflict in, i. 191, 210, 211;

design of, i. 201-211, 77 seq., 95;

relation to species and individual, i. 356, 425, 426, iii. 194, 277, 278, 396;

æsthetic effect of, i. 255, iii. 173, 174;

naïveté of, i. 203, 204, 356, 362, 423, 491, iii. 380;

moral quality of, i. 518, iii. 106;

laws of, i. 126, 172, 175 seq.., 183;

forces of, i. 126, 162, 169-182, 202, ii. 217, 218, iii. 73, 259;

investigator of, ii. 318, 319, 383.

Necessity, origin and meaning of conception, i. 97;

relation to the actual and possible, ii. 72 seq.;

relation to contingent, ii. 67, 68;

as opposed to freedom, iii. 67, 69;

absolute necessity, 70.

Nerves, i. 131, ii. 173, 185, 481-485.

Newton, Isaac, i. 26, 64, 160, 165, 245, ii. 226, 268, 338.

Nirvana, i. 460, iii. 308 n., 374, 427, 428.

Nitzsch, iii. 269.

Noise, ii. 198, 199, iii. 450.

Nominalism, ii. 85, iii. 125.

νοουμενον and Φαινομενον, i. 93, ii. 85.

Nothing, relativity of conception, i. 528, iii. 272.

Nourishment, i. 357.

Numenius, ii. 98.

νους, ii. 459, iii. 390.

Nunc stans, the, i. 227, 361 n., iii. 381.

Object, conditioned by subject, i. 3, 6, 16, seq., 123, 124, ii. 166-169, 170, 173, 179, 381.

Objectification, i. 130, 166-163, ii. 468.

Objectivity, of genius and in art, i. 240, 321, 324, ii. 417, iii. 144, 210.

Obscurantism, iii. 328, 329.

Obry, iii. 303, 308 n.

Ocelius Lucanus, 113.

Opera, iii. 92, 233, 234.

Optimism, i. 420, ii. 391, iii. 390-397, 436, 443, 449, 471 seq.

Organism, ii. 468, iii. 77 seq.

Original sin, iii. 306, 421 seq., 426.

Orpheus, iii. 303, 427, 433, 443.

Osiander, i. 151.

Ossian, i. 324.

Ought, the absolute, i. 350, ii. 144.

Oum, iii. 430, 430 n.

Oupnekhat, i. 459, 501, iii. 425 n. 432, 433.

Ovid, 1. 396, 410.

Owen, R., ii. 131, 203 n., iii. 82, 86, 91.

Pæstum, iii. 185.

Pain, i. 386, 410, 412, 413, iii. 384, 385.

Paine, T., i. 231.

Painting, i. 282-292, 297-301, 306-310, iii. 193, 196-198.

Palingenesis, iii. 300, 301.

Pander, ii. 318.

Pantheism, iii. 106, 114, 403, 404, 471-475.

Paracelsus, Theophrastus, iii. 280, 362.

Parmenides, i. 141, 425.

Parody, ii. 275, 276.

Particles, logical, ii. 288, 315.

Pascal, i. 476, iii. 435.

Passions, ii. 216, iii. 406, 407.

Past, the, i. 359, 360.

Pedantry, i. 78, ii. 250 seq.

Pelagianism, i. 525, ii. 368, 369, iii. 422, 448.

Penitentiary system, i. 404, iii. 412.

Perception, intellectuality of, i. 14-16, ii. 40, 174, 185, 192;

share of senses and brain in, ii. 185;

object of, i. 7, ii. 40;

relation to thing in itself, ii. 174, 401;

significance for knowledge, science, art, philosophy, and virtue, ii. 244-269, iii. 131, 141 seq.

Perfection, ii. 15.

Peripatetics, ii. 137, 145.

Permanence of substance, ii. 78.

Perpetual motion, ii. 65, iii. 395.

Pessimism, can be demonstrated, iii. 395;

the ground of distinction among religions, ii. 372 seq.;

of the most significant religions, i. 420, iii. 423;

of great men of all ages, iii. 398 seq.

Petitio principii, definition of, ii. 308.

Petit-Thouars, Admiral, iii. 55.

Petrarch, i. 487, 512, ii. 313, iii. 210, 363, 369, 370, 386.

[pg 501]

Petronius, ii. 130.

Pettigrew, i. 178 n.

Phidias, iii. 195.

Philosopher, the, nature of, i. 21, 109, ii. 319, 359, 360, iii. 146, 147;

distinguished from poet, iii. 146, 147;

distinguished from sophist, ii. 362, 363.

Philosophy, source of, 1. 135, ii. 359-361, 374;

task of, i. 107, 168, 350, 352, 495;

distinguished from science, i. 107, ii. 317;

as opposed to theology, ii. 367, 395, iii. 431, 453;

relation to art, iii. 176, 177;

relation to history, iii. 223;

method of, ii. 53, 210, 259, 393;

division of, i. 349;

cause of small progress of, ii. 395;

limits of, ii. 362, 363, 27, 405;

professors of, ii. 362, 363.

Phlegmatic temperament, iii. 18, 161.

Physics, subject of, ii. 375;

relation to metaphysics, ii. 376-384, iii. 40.

Physiognomy, i. 74, 74 n.

Physiology, i. 125, ii. 317, iii. 38.

Pico de Mirandula, ii. 240.

Pictet, iii. 304.

Picturesque, iii. 130.

Pindar, i. 21.

Pitt, iii. 324.

Plagiarism, ii. 225, 226.

Plants, chief characteristics of, i. 357, ii. 29;

inner nature of, i. 152, iii. 34-36;

distinguished from animals, i. 25, 150, iii. 13;

form and physiognomy of, i. 203, 204;

metamorphosis of, iii. 85;

æsthetic effect of, i. 260, 288, 289.

Platner, ii. 270.

Plato, on a priori knowledge, ii. 201;

on being and becoming, i. 9;

relation to Giordano Bruno, ii. 114 n.;

figure of the cave, i. 311, ii. 8;

improper use of conceptions, ii. 211, 261, 264;

his Dæmon, i. 349;

his dialectic, ii. 309;

source of error, i. 103;

errors in syllogistic reasoning, i. 93;

his ethics, i. 114, ii. 145, 149, 348;

ευκολος and δυσκολος, i. 407;

hope the dream of waking, ii. 431;

his Ideas, i. 168, 220, 273, ii. 85, 99, 322, iii. 123, 274, 275;

on love, iii. 338;

on materialism, ii. 176;

on mathematics, 323;

on metempsychosis, 303;

his method, i. 239;

on music, i. 336;

on nature of nothing, i. 529;

on the nature of the philosopher, i. 21, 41, 109, 143; ii. 369, 374;

on plants, iii. 34;

on punishment, i. 451;

on reason, ii. 141;

on science, i. 83;

on sensual pleasure, iii. 349, 369;

his world of shadows, ii. 10;

on existence of soul, ii. 102;

his theism, ii. 98.

Pliny, iii. 378, 400, 451.

Plotinus, ii. 218, iii. 51, 54, 432.

Plouquet, i. 55.

Plutarch, ii. 98, 319, iii. 124, 271 399.

Poaching, a positive, not a moral fault, iii. 411, 412.

Poet, the, grade; of, iii. 202;

marks of genuine, iii. 207;

bad influence of mediocre, i. 317 n.;

distinguished from philosopher, iii. 146, 147.

Poetical justice, i. 328

Poetry, i. 313-330, iii. 38, 200-219.

Point, extensionless, ii. 223;

immovable, ii. 219.

Polarity, i. 187.

Polier, Mme. de, i. 492, 501 n., ii 109.

Position, i. 9.

Possibility, ii. 69, 72.

Pouchet, iii. 56.

Poussin, i. 306.

Praxiteles, iii. 195.

Predestination, i. 378, ii. 149.

Pre-existence, iii. 253, 254.

Prejudice, ii. 268.

Preller, ii. 357.

Present, the, i. 358-360, iii. 271, 271 n.

Priestley, i. 373, ii. 111, 224, 225, iii. 46.

Priests, i. 466 n., ii. 362.

Principium individuationis, i. 145, 146, 166, 454 seq., 481, iii. 274, 417, 418.

Principle of sufficient reason, is a priori, i. preface xi., 6, iii. 469;

sphere of validity of, i. 7, 16, 17, 41, 106, iii. 405, 469;

importance of, i. 96, 107, ii. 316;

indemonstrable nature of, i. 96, [pg 502] 106;

fourfold root of, i. 7 (Cf. Appendix to vol. iii.)

Property, right of, i. 432, 433 n., iii. 411.

Prose, as distinguished from poetry, i, 313, iii. 204-206.

Protestantism. See Catholicism.

Prudence, i. 27, 245, 456.

Psychology, ii. 412-467.

Punishment, distinguished from revenge, i. 449;

end of, i. 448-450, iii. 412, 413;

measure of, iii. 413, 414.

Pyramids, i. 267, iii. 229.

Pythagoras, iii. 303.

Pythagoreans, i. 33, 86, 92, 95, 188, 343, ii. 319, iii. 95, 124, 427, 442, 452.

Quality, of judgments ii. 57, 87;

as determination of matter, iii. 54;

natural forces as qualitates occultæ, i. 126, 162, 170, 182, ii. 376.

Quid pro quo, i. 79.

Quieter of will, i. 301, 326, 327, 367, 396, 489, 490.

Quietism, iii. 433-435,

Rabelais, iii. 437.

Radius, Justus, ii. 191.

Rameau, i. 58.

Rancé, Abbé, i. 510, iii. 455.

Raphael, i. 295, 300, 531, iii. 162.

Rationalism in theology, ii. 369.

Reading, disadvantage of much, ii. 253-255.

Realism, ii. 85, iii. 125.

Reality, definition, i. 30;

the present is the form of, i. 359, 360, iii. 271 n.;

of external world, i. 22, 23, ii. 169, 184.

Reason, the word, i. 48, ii. 141, 241;

function of, i. 50, ii. 137;

theoretical and practical, i. 30, 113, ii. 138, 139, 345; iii. 408;

prerogative of man, i. 46-48, 110-112, 384, 385, ii. 228-233, iii. 380, 381;

relation of language to, i. 47-51, ii. 238;

advantages and disadvantages, i. 45, 47, 68-75, ii. 234-243, 345 seq.;

compatible with want of understanding and with moral badness, ii. 136;

opposed to revelation, ii. 142;

Kant's Ideas of, i. 169, ii. 96-100;

ideal of, ii. 125-133;

principle of, ii. 90-96.

Reflection, definition, i. 46;

relation to perceptive knowledge, ii. 54 seq.

Reflex movements, ii. 483-484.

Reid, Dr. Thomas, ii. 189, 191, 207, 240.

Reil, i. 140, 159.

Religion, significance of, ii. 367 seq.;

value of, ii. 370;

fundamental distinction between, ii. 372 seq.;

mysteries essential to, ii. 367;

demoralising influence of, i. 466 n.;

conflict with culture and science, ii. 370;

philosophy of, ii. 370

(Cf. Buddhism, Brahmanism, Christianity, Judaism, and Mohammedanism).

Repentance, i. 382, iii. 406, 407.

Reproduction. See Generation.

Republics tend to anarchy, i. 443.

Resignation. See Will, denial of.

Resolve, i. 387.

Revenge, distinguished from punishment, i. 449;

relation to wickedness, i. 470;

a characteristic of human nature which is not to be confounded with revenge, i. 462.

Rhetoric, i. 63, ii. 285, 286, 305, 306.

Rhyme. See Poetry.

Rhythm, in music, i. 339 seq.

See Poetry.

Richter, Jean Paul, ii. 22, 198, 270, 283, iii. 141, 143, 145.

Right, negative nature of conception, i. 437, 444;

independent of State, i. 439, iii. 409;

positive i. 444, 446;

of property, i. 432 433 n., iii. 411.

Ritter, ii. 357.

Romantic, distinguished from classical, iii. 209.

Rösch, ii. 478, 480.

Rosenkranz, i. 203 n., ii. 29, 36, 117, 120, 121, 146-148, 204 n., 212, 217, 225, 377.

Rosini, ii. 447.

Rousseau, i. 247, 343, ii. 136, 353, iii. 106, 325, 338, 397.

Ruins, sublime effect of, i. 267;

analogous to cadenza in music, iii. 241.

Ruisdael, i. 255.

[pg 503]

St. Hilaire, August, iii. 55.

St. Hilaire, Geoffroi, ii. 318, iii. 82.

Sakya Muni, iii. 168, 434.

Salvation, the way of, iii. 460-467.

Sangermano, iii. 301, 308 n.

Sannyasis, i. 496, ii. 352.

Saphir, ii. 274.

Sceptics, i. 123, 124.

Schelling, i. 187, ii. 22, 31, 116, 169, 176, 236, 261, iii. 62, 471.

Schiller, i. 79, 318, ii. 148, 276, 321, iii. 215, 217.

Schleiermacher, i. 67, 262, iii. 394.

Schlegel, iii. 75.

Schmidt, J. J., ii. 371, iii. 308 n.

Schnürrer, iii. 301.

Scholastics, Scholasticism, i. 82, 146, 162, 198 n., ii. 12, 13, 35, 100, 125, 126, iii. 125.

Scholiast, ii. 319.

Schultz, ii. 480.

Schulze, ii. 312.

Science, nature of, i. 36, 58, 80-90, 105, 106, 229, 238, ii. 53, 252, 267.

Scott, Sir Walter, ii. 427, 457, iii. 328, 386, 399.

Scopas, iii. 195.

Sculpture, as opposed to painting, i. 292, iii. 193;

æsthetic effect of, iii. 200, 201;

significance of drapery in, i. 296;

antique, i. 309, iii. 194, 195;

modern, iii. 195.

Secundus, Johannes, iii. 195.

Selfishness. See Egoism.

Self-knowledge, ii. 423.

Self-renunciation, meaning of, iii. 423;

the appearance of freedom in the phenomenon, i. 388, 389.

Seneca, i. 75, 246, 379, ii. 149, 234, 347, 350, 355-358, 458.

Sensation, ii. 186-191.

Senses, ii. 193-200.

Sensibility, i. 13.

Sentimentality, i. 512, 513.

Serenity, i. 422, iii. 376.

Seriousness, as the opposite of laughter, ii. 280;

as determining the tendency of life, iii. 149.

Sex, degree of, iii. 356.

Sextus Empiricus, i. 62, 93, 343, ii. 127.

Sexual impulse, difference between man and brute with reference to, i. 171, iii. 309;

significance and power of, i. 423, 425, 310, 312-314, 376;

physiological correlative of, iii. 314;

its relation to happiness of life, iii. 376;

voluntary renunciation of satisfaction of, i. 430, iii. 376.

Shaftesbury, iii. 397.

Shakers, iii. 449.

Shakspeare, i. 21, 268, 511, ii. 239, 254, 306, 315, iii. 210, 214, 216, 321, 363, 369, 400, 457.

Shame, i. 424, iii. 379.

Shenstone, ii. 275.

Siècle, iii. 112 n.

Sight, sense of, ii. 193 seq.

Simonists, iii. 305.

Simplicius, ii. 157.

Sirach, Jesus, iii. 352.

Sketches, value of, iii. 178.

Skull, explained from vertebræ iii. 85.

Slavery, as a wrong, i. 432.

Sleep, necessity of, ii. 337, 428, 462, 463, 466;

action of vital force in, ii. 463, 466;

positive character of, ii. 464;

relation to brain life, ii. 465;

relation to death, i. 358, iii. 267 seq.

Socialists, iii. 250.

Socrates, i. 288, 343, ii. 107, 281, 363, iii. 299, 249, 252, 405.

Somnambulism, ii. 467, iii. 98 seq.

Sömmering, iii. 21.

Sophist, distinguished from philosopher, ii. 362, 363.

Sophistry, i. 63, ii. 263, 264.

Sophocles, i. 21, 295, 328, iii. 214.

Soul, historical, iii. 2, 3, 13;

opposition between soul and body, ii. 102-104, 378;

in what sense the word should be used, iii. 105;

a motive which has led to the assumption of, ii. 409;

theoretical and practical results of assumption, ii. 77, 409, 494.

Southey, ii. 427.

Space, ideality of, ii. 201-204, 221;

opposition between space and time with reference to abstract knowledge, i. 69, 70;

union of space and time the condition of duration and matter, i. 10-13, ii. 78;

the framework of the phenomenal world, i. 187, 188;

whether the world is limited in [pg 504] space, ii. 109

(Cf. Principium individuationis).

Spallanzani, ii. 469.

Species, iii. 123.

Spectator, ii. 233.

Spinal cord, ii. 483-484.

Spinoza, on benevolence, i. 486;

biography of, i. 497;

explanation and use of concepts, i. 111, ii. 241, 266;

ethical teaching of, i. 114, 367, iii. 403;

God of, iii. 106;

on knowledge of Ideas, i. 231, 232 n.;

on immortality, iii. 280, 291;

on love, iii. 338;

method of, i. 100 n., 108, ii. 212;

his place in western philosophy, ii. 13 n.;

rejection of spiritualism, ii. 177;

conception of substance, i. 33, ii. 373, 391;

rejection of teleology, iii. 91, 93, 94;

on will, i. 164, 377, 385, ii. 120.

Spiritualism, ii, 177.

Stahl, i. 64.

State, the, i. 442-448, 451, iii. 409-411.

Statics, ii. 226.

Stewart, Dugald, ii. 226, 240.

Stobæus, i. 114, 117, 118, 378, 506 n., ii. 137, 319, 350.

Stoics, Stoicism, i. 113-120, ii. 453.

Strauss, D. F., iii. 437, 457.

Stupidity, i. 30.

Style, ii. 44, 246, 247.

Suarez, i. 146, 162, 198 n., ii. 13, 89, 100.

Subject, the, has two parts, i. 132;

of will, iii. 126;

of knowing, i. 3, 6, 16, 123, 124, ii. 166-169, 170 seq.;

pure, will-less subject of knowing, i. 253 seq., iii. 128 seq.

Sublime, the, i. 259-268.

Substance, origin and content of concept, ii. 103, 104;

principle of permanence of, ii. 78 seq.;

and accident, i. 12 seq., ii. 79, 80.

Succession, i. 9.

Suetonius, iii. 321.

Suffering, universality of, i. 399 seq.;

sanctifying power of, i. 511;

of life, i. 401-407, 417, iii. 114.

Sufism, iii. 423, 432.

Suicide, i. 408, 514-520, iii. 117.

Suidas, ii. 98.

Sulzer, ii. 141.

Supernaturalism, ii. 369

Swift, iii. 399.

Swoon, the twin-brother of death, iii. 256.

Sybarites, ii. 199.

Syllogism, ii. 292-304.

Symbolism, i. 308 seq.

Symmetry, analogy with rhythm iii. 240, 241.

Sympathy, definition and division, iii. 419.

Systems, philosophical, ground of interest in, ii. 360, 361;

contrast between Schopenhauer's and others, i. 32, ii. 180, 393;

division of those starting from object, i. 33;

error of those which proceed historically, i. 352;

criteria of truth of, ii. 391.

Tatianites, iii. 439.

Tauler, iii. 434, 435.

Teleology, i. 201-210, iii. 77-95.

Tennemann, i. 67, ii. 12.

Termini technici, iii. 312.

Tersteegen, i. 496.

Tertullian, ii. 368, iii. 305, 439.

Thales, i. 33.

Theodicy, iii. 394, 404.

Theon of Smyrna, iii. 313.

Thilo, iii. 158.

Thing in itself, as opposed to phenomenon, i. 40, 44, 128, 142 145, 157, 166, ii. 31, 168, 169, 402, 403, iii. 292;

how knowledge of it can be attained, i. 41, 128, ii. 31, 174, 175, 404, 405;

in what sense it is the will, i. 142, ii. 407;

why our knowledge of it is not exhaustive, i. 157, ii. 406, iii. 9, 24, 25, 27, 286 seq.;

in history of philosophy, i. 220, ii. 30, 117, 174, 185, 380, 390, iii. 45.

Tholuk, iii. 432.

Thorwaldsen, iii. 195.

Thracians, iii. 398.

Tiedemann, ii. 470.

Tien, ii. 97.

Time, nature of, i. 9, 44, ii. 205, iii. 12;

ideality of, ii. 201, 204;

prædicabilia a priori of, 121 seq. (Cf. Space).

Times, the, i. 178 n., ii. 459, iii. 304, 450.

Tourtual, ii. 187.

[pg 505]

Tragedy, i., 326-330, iii. 212-216. 454.

Transcendent, ii. 387.

Transcendental knowledge, i. 224;

philosophy, ii. 11.

Travelling, æsthetic effect of, iii. 131.

Trent, decrees of Council of, iii. 441.

Treviranus, ii. 470, iii. 35.

Truth, definition, i. 30, ii. 308;

foundation of, i. 100-103;

difference between conceivability and truth, ii. 278;

relation to proof, i. 83, 84;

power of, i. 45, 179.

Understanding, function of, i. 13, 14;

identity of nature at different grades, i. 26, 28, 29;

why sensibility is everywhere accompanied by, i. 30, 31, 228;

misuse of word, ii. 241;

defects and advantages of knowledge of, ii. 253;

keenness of, i. 27, 245.

Ungewitter, iii. 304.

Universal, two kinds of, i. 301-303, iii. 124, 125;

knowledge of, ii. 335, 336;

universal truths, ii. 308.

Upham, iii. 282.

Utopias, i. 451, iii. 331.

Valentinians, iii. 305, 438.

Vaninus, Jul. Cæsar, iii. 32, 106.

Vauvenarque, ii. 251.

Vedas, 9, 21, 114, 234, 266, 364 n., 458, 501, ii. 108 n., 362, iii. 303, 307, 426, 427, 433, 467.

Velocity, ii. 226, 227.

Virgil, i. 293, 295.

Virtue, source of genuine, i. 475, 477, ii. 149, 252;

cannot be taught, i. 475, ii. 149;

relation to happiness, i. 466, iii. 420;

distinguished from reasonableness, ii. 134;

transition to asceticism, iii. 424, 425.

Voltaire, i. 327, 329, ii. 157, 277, 428, 469, iii. 178, 252, 368, 395. 398, 404.

Vyaso, iii. 282.

Weeping, i. 486-488, iii. 406.

Weighing, two ways of, ii. 227.

Whewell, ii. 323.

Wieland, i. 246, ii. 427, iii. 200.

Will, subject of, iii. 126;

identity of subject of will and knowledge, 132;

as the thing in itself, i. 142, ii. 407;

contrast between will and its phenomenal appearance, i. 145, 166, 213-215, iii. 69-71;

objectification of, i. 130, 166-168, ii. 468;

assertion of, i. 421-427, iii. 376-381;

denial of, i. 488-514, iii. 420-459.

Windischmann, iii. 307, 425 n.

Winkelmann, i. 289, 290, 292, 295, 309, 318, ii. 153.

Winkelried, Arnold von, ii. 134.

Wirklichkeit, i. 10.

Wit, i. 77, ii. 268, 277.

Wolf, i. 111, ii. 70 n., 90, 97, 102, 127, 225, 479, iii. 85.

Wordsworth, ii. 427.

Wrong, conception of, i. 431-437.

Xenophanes, ii. 220, iii. 8.

Xenophon, i. 288.

Yama, iii. 258.

Yang, i. 187.

Yin, i. 187.

Y-King, i. 188, 343.

Youth, i. 324, iii. 304.

Yunghahn, iii. 112.

Zaccaria, Abbé, iii. 441.

Zend Avesta, 111. 391, 446.

Zeno, i. 117 118.

[pg 508]

Исправления и дополнения к т. I.

Стр. xxxii. вставить

Предисловие к третьему изданию.

То, что истинно и подлинно, легче обрело бы место в мире, если бы те, кто неспособен его произвести, не были также присягнувшими препятствовать его успеху. Этот факт уже препятствовал и задерживал, если не сказать — душил, многие работы, которые должны были принести пользу миру. Для меня следствием этого стало то, что, хотя мне было всего тридцать лет, когда вышло первое издание этой работы, я дожил до того, чтобы увидеть это третье издание не ранее своего семьдесят второго года. И все же в этом я нахожу утешение в словах Петрарки: Si quis tota die currens, pervenit ad vesperam satis est (Если кто-то, бежав весь день, прибыл к вечеру, этого достаточно) (de vera Sapientia, стр. 140). Если и я наконец прибыл и имею удовлетворение в конце своего пути видеть начало своего влияния, то с надеждой, что, согласно старому правилу, оно продлится долго пропорционально позднему началу.

В этом третьем издании читатель не упустит ничего, что содержалось во втором, но получит значительно больше, ибо из-за дополнений, которые были сделаны в нем, оно при том же шрифте на 136 страниц больше, чем второе.

Спустя семь лет после выхода второго издания я опубликовал два тома «Parerga и Paralipomena». То, что включено под последним названием, состоит из дополнений к систематическому изложению моей философии и нашло бы свое правильное место в этих томах, но я был вынужден найти для него место тогда, где мог, так как было очень сомнительно, доживу ли я до этого третьего издания. Оно будет найдено во втором томе упомянутых «Parerga» и будет легко узнаваемо по заголовкам глав.

Frankfort-on-the-Maine,

September 1859.

[pg 509]

Page xiv. line 9, for “pancorum” read “paucorum.”

" xix. " 17, for “alchemists” read “adepts.”

" xx. " 10, after “there” insert “unanimous.”

" xxi. " 3, for “will appeal to any thinking mind no matter when it comprehends it” read “will also some time be comprehended by another thinking mind.”

" xxii. last line, after “not” insert “in this case.”

" xxiii. line 26, for “conceptions” read “conception.”

" " " 32, for “origin” read “stem.”

" xxiv. " 20, for “a chromatic” read “an achromatic.”

" 6, line 15, for “universality” read “common or reciprocal nature.”

" 21, " 31, for “Σιδωλ” read “Ειδωλ.”

" 31, " 7, for “micrometre” read “micrometer.”

" 41, " 11, for “θαυμαξειν” read “θαυμαζειν.”

" 45, " 22, after “its” insert “iron.”

" 45, " 23, for “extend to” read “quench.”

" 48, " 31, for “λογιμον” read “λογικον.”

" 49, " 22, after “to” insert “abstract”.

" 50, " 14, after “function” insert “the construction of the concept.”

" 62, " 26, for “Kallisthenes” read “Callisthenes.”

" 75, " 1, for “fictum” read “fictam.”

" 91, " 18, for “latter” read “former.”

" 93, lines 8 and 33, for “νουμενον” read “νοουμενον.”

" 99, line 17, for “42” read “32.”

" 114, " 7, for “ευδαι μονειν” read “ενδαιμονειν.”

" 116 note, for “εφαρμοεξειν” read “εφαρμοζειν.”

" 117, line, 30, for “ψνχης” read “ψυχης.”

" 118, lines 10, 12, for “Kleanthes” read “Cleanthes.”

" 119, line 7, for “philospher” read “philosopher.”

" 141, " 18, for “Σστιν” read “Εστιν.”

" 146, " 23, for “became” read “become.”

" 157, line 4, for “casuality” read “causality.”

" 166, " 3, insert § 25.

" 169, " 5, for “Laertes” read “Laertius.”

" 172, " 32, for “casuality” read “causality.”

" 182, " 8, for “quidities” read “quiddities.”

" 184, " 30, for “this” read “thus.”

" 205, " 35, for “casuality” read “causality.”

" 220, " 32, for “ειδη” read “ειδη.”

" 222, " 24, for “casuality” read “causality.”

" 223, lines 4 and 33, for “casuality” read “causality.”

" 224, line 8, for “casuality” read “causality.”

" 230, " 19, for “Apollo of Belvedere” read “Apollo Belvedere.”

" 231, last line, for “Meus” read “Mens.”

[pg 517]

Page 247, line 17, for “Great wits to madness sure are near allied” read “Great wits are sure to madness near allied.” The lines are not from Pope, as Schopenhauer says, but from Dryden's “Absalom and Achitophel,” Pt. i., l. 163.

" 251, " 15, for “appear” read “appears.”

" 258, " 18, for “Ahrimines” read “Ahriman.”

" 276, lines 9 and 11, for “casuality” and “casual” read “causality” and “causal;” line 23, for “Timaus” read “Timæus.”

" 382, line 32, for “as” read “but.”

" 396, " 5, for “αναγκη” read “αναγκῃ.”

" 423, " 35, for “principiu mindividuationis” read “principium individuationis.”

" 425, " 7, no comma after “βασιλειαν.”

" 429, " 25, after “chapter” insert “of his.”

" 445, last line, for “ζην” read “ζῃν.”

" 453, lines 4 and 5, for “παρ” read “πας.”

" 455, line 10, for “prineipium” read “principium.”

" 463, " 27, for “ever” read “every.”

" 467, " 5, for “πρως” read “προς.”

" 496, " 25, for “Wiedergeborennen” read “Wiedergeborenen.”

" 520, " 9, for “though this is hard to find out” read “which is certainly hard to explain.”

" 531, " 16, for “wish to fruition” read “desire to aversion.”

Сноски

1. This chapter is connected with the last half of § 27 of the first volume. 2. De Augm. Scient., L. vi. c. 3. 3. This chapter is connected with § 23 of the first volume. 4. This chapter and the following one are connected with § 28 of the first volume. 5. Let me here remark in passing that, judging from the German literature since Kant, one would necessarily believe that Hume's whole wisdom had consisted in his obviously false scepticism with regard to the law of causality, for this alone is everywhere referred to. In order to know Hume one must read his “Natural History of Religion” and his “Dialogues on Natural Religion.” There one sees him in his greatness, and these, together with Essay 21 “Of National Characters,” are the writings on account of which—I know of nothing that says more for his fame—even to the present day, he is everywhere hated by the English clergy. 6. This chapter is connected with § 29 of the first volume. 7.

В «Siècle» от 10 апреля 1859 года появляется очень красиво написанная история о белке, которая была магически притянута змеей прямо в ее пасть: «Путешественник, который только что объехал несколько провинций острова Ява, приводит замечательный пример фасцинирующей силы змей. Путешественник, о котором идет речь, начал восхождение на Джунджинд, одну из гор, называемых голландцами Пепергебергте. Проникнув в густой лес, он заметил на ветвях киятиле яванскую белку с белой головой, резвящуюся с грацией и ловкостью, которые отличают этот очаровательный вид грызунов. Сферическое гнездо, сформированное из гибких веточек и мха, помещенное в самых высоких частях дерева, в развилке двух ветвей, и полость в стволе казались точками ее игр. Едва она удалялась от них, как возвращалась с крайним рвением. Был месяц июль, и, вероятно, у белки наверху были детеныши, а внизу — склад фруктов. Вскоре она была как будто охвачена ужасом, движения стали беспорядочными, можно было сказать, что она постоянно пыталась поместить препятствие между собой и определенными частями дерева: затем она притаилась и осталась неподвижной между двумя ветвями. Путешественник почувствовал опасность для невинного зверя, но не мог угадать, какую. Он подошел, и внимательный осмотр позволил ему обнаружить в дупле ствола змею, устремившую свои неподвижные глаза в направлении белки. Наш путешественник задрожал за бедную белку. Змея была так внимательна к своей добыче, что, казалось, вовсе не замечала присутствия человека. Наш путешественник, который был вооружен, мог бы прийти на помощь несчастному грызуну, убив змею. Но наука взяла верх над жалостью, и он хотел увидеть, какой исход будет у драмы. Развязка была трагической. Белка не замедлила издать жалобный крик, который для всех, кто его знает, означает соседство змеи. Она продвинулась немного, попыталась отступить, снова вернулась вперед, попыталась вернуться назад. Но приближалась все ближе к рептилии. Змея, свернутая в спираль, голова над кольцами, и неподвижная, как кусок дерева, не сводила с нее взгляда. Белка, с ветки на ветку, спускаясь все ниже, добралась до голой части ствола. Тогда бедное животное даже не пыталось больше бежать от опасности. Притянутая непобедимой силой и как будто подталкиваемая головокружением, она бросилась в пасть змеи, которая внезапно широко открылась, чтобы принять ее. Насколько змея была инертной до тех пор, настолько она стала активной, как только овладела своей добычей. Развернув свои кольца и начав свой путь снизу вверх с невообразимой ловкостью, ее ползание принесло ее в мгновение ока на вершину дерева, где она, без сомнения, отправилась переваривать и спать».

В этом примере мы видим, какой дух оживляет природу, ибо он раскрывается в ней, и как очень верно изречение Аристотеля, процитированное выше (стр. 106). Эта история важна не только в отношении фасцинации, но и как аргумент в пользу пессимизма. То, что животное застигнуто врасплох и атаковано другим, — это плохо; все же мы можем утешиться этим; но то, что такая бедная невинная белка, сидящая рядом со своим гнездом со своими детенышами, вынуждена, шаг за шагом, неохотно, борясь с собой и оплакивая, приближаться к широкой, открытой пасти змеи и сознательно бросаться в нее, — это возмутительно и чудовищно. Что за чудовищный род природы, к которому мы принадлежим!

8. “Augustini de civit. Dei,” L. xi. c. 27, deserves to be compared as an interesting commentary on what is said here. 9. This chapter is connected with §§ 30-32 of the first volume. 10. This chapter is connected with §§ 33-34 of the first volume. 11. This chapter is connected with § 36 of the first volume. 12. There is nothing else in the world but the vulgar. 13. In Medwin's “Conversations of Lord Byron,” p. 333. 14. This chapter is connected with the second half of § 36 of the first volume. 15. Rgya Tcher Rol Pa, Hist. de Bouddha Chakya Mouni, trad. du Tibétain, p. Foucaux, 1848, p. 91 et 99. 16. In German inferiors are sometimes addressed as Er instead of Sie.—Trs. 17. This chapter is connected with § 38 of the first volume. 18. This chapter is connected with § 49 of the first volume. 19. This chapter is connected with § 43 of the first volume. 20. This chapter is connected with §§ 44-50 of the first volume. 21. This chapter is connected with § 51 of the first volume. 22. Lichtenberg (“Vermischte Schriften,” new edition, Göttingen, 1884, vol. iii. p. 19) quotes Stanislaus Leszczynski as having said, “La modestie devroit être la vertu de ceux, a qui les autres manquent.” 23. This chapter is connected with § 51 of the first volume. 24. Let me remark in passing that from this opposition of ποιησις and ἱστορια the origin, and also the peculiar significance, of the first word comes out with more than ordinary distinctness; it signifies that which is made, invented, in opposition to what is discovered. 25. This chapter is connected with § 52 of the first volume. 26. It would be a false objection that sculpture and painting are also merely in space; for their works are connected, not directly, but yet indirectly, with time, for they represent life, movement, action. And it would be just as false to say that poetry, as speech, belongs to time alone: this is also true only indirectly of the words; its matter is all existent, thus spatial. 27. This chapter is connected with § 54 of the first volume. 28. In gladiatoriis pugnis timidos et supplices, et, ut vivere liceat, obsecrantes etiam odisse solemus; fortes et animosos, et se acriter ipsos morti offerentes servare cupimus (Cic. pro Milone, c. 34). 29. The suspension of the animal functions is sleep, that of the organic functions is death. 30. There is only one present, and this is always: for it is the sole form of actual existence. One must attain to the insight that the past is not in itself different from the present, but only in our apprehension, which has time as its form, on account of which alone the present exhibits itself as different from the past. To assist this insight, imagine all the events and scenes of human life, bad and good, fortunate and unfortunate, pleasing and terrible, as they successively present themselves in the course of time and difference of places, in the most checkered multifariousness and variety, as at once and together, and always present in the Nunc stans, while it is only apparently that now this and now that is; then what the objectification of the will to live really means will be understood. Our pleasure also in genre painting depends principally upon the fact that it fixes the fleeting scenes of life. The dogma of metempsychosis has proceeded from the feeling of the truth which has just been expressed. 31. This posthumous essay is to be found in the “Essays on Suicide and the Immortality of the Soul” by the late David Hume, Basil, 1799, sold by James Decker. By this reprint at Bâle these two works of one of the greatest thinkers and writers of England were rescued from destruction, when in their own land, in consequence of the stupid and utterly contemptible bigotry which prevailed, they had been suppressed through the influence of a powerful and insolent priesthood, to the lasting shame of England. They are entirely passionless, coldly rational investigations of the two subjects named. 32. Death says: Thou art the product of an act which should not have been; therefore to expiate it thou must die. 33. Sancara, s. de theologumenis Vedanticorum, ed. F. H. H. Windischmann, p. 37; “Oupnekhat,” vol. i. p. 387 et p. 78; Colebrooke's “Miscellaneous Essays,” vol. i. p. 363. 34. The etymology of the word Nirvana is variously given. According to Colebrooke (“Transact. of the Royal Asiat. Soc.,” vol. i. p. 566) it comes from va, “to blow,” like the wind, and the prefixed negative nir, and thus signifies a calm, but as an adjective “extinguished.” Obry, also, Du Nirvana Indien, p. 3, says: “Nirvanam en sanscrit signifie à la lettre extinction, telle que celle d'un feu.” According to the “Asiatic Journal,” vol. xxiv. p. 735, the word is really Neravana, from nera, “without,” and vana, “life,” and the meaning would be annihilatio. In “Eastern Monachism,” by Spence Hardy, p. 295, Nirvana is derived from vana, “sinful desires,” with the negative nir. J. J. Schmidt, in his translation of the history of the Eastern Mongolians, says that the Sanscrit word Nirvana is translated into Mongolian by a phrase which signifies “departed from misery,” “escaped from misery.” According to the learned lectures of the same in the St. Petersburg Academy, Nirvana is the opposite of Sanfara, which is the world of constant re-birth, of longings and desires, of illusion of the senses and changing forms, of being born, growing old, becoming sick, and dying. In the Burmese language the word Nirvana, according to the analogy of other Sanscrit words, becomes transformed into Nieban, and is translated by “complete vanishing.” See Sangermano's “Description of the Burmese Empire,” translated by Tandy, Rome, 1833, § 27. In the first edition of 1819 I also wrote Nieban, because we then knew Buddhism only from meagre accounts of the Burmese. 35. “Disputatio de corporum habitudine, animæ, hujusque virium indice.” Harderov., 1789, § 9. 36. Lichtenberg says in his miscellaneous writings (Göttingen, 1801, vol. ii. p. 447): “In England it was proposed to castrate thieves. The proposal is not bad: the punishment is very severe; it makes persons contemptible, and yet leaves them still fit for trades; and if stealing is hereditary, in this way it is not propagated. Moreover, the courage ceases, and since the sexual passion so frequently leads to thefts, this cause would also disappear. The remark that women would so much the more eagerly restrain their husbands from stealing is roguish, for as things are at present they risk losing them altogether.” 37. I have not ventured to express myself distinctly here: the courteous reader must therefore translate the phrase into Aristophanic language. 38. The fuller discussion of this subject will be found in the “Parerga,” vol. ii. § 92 of the first edition (second edition, pp. 167-170). 39. [The appendix to this chapter was added only in the third edition of the German, and is meant to explain, in consistency with Schopenhauer's general principles, the wide prevalence of the practice of pederasty, among different nations and in different ages. It is omitted.—Trs.] 40. This chapter is connected with § 60 of the first volume. 41. This chapter is connected with §§ 56-59 of the first volume. Also chapters 11 and 12 of the second volume of the “Parerga and Paralipomena” should be compared with it. 42. All that we lay hold of resists us because it has its own will, which must be overcome. 43. This chapter is connected with §§ 55, 62, 67 of the first volume. 44. This chapter is connected with § 68 of the first volume. Chapter 14 of the second volume of the Parerga should also be compared with it. 45. If, on the contrary, asceticism is admitted, the list of the ultimate motives of human action, given in my prize essay on the foundation of morals, namely: (1) our own good, (2) the ill of others, and (3) the good of others, must be supplemented by a fourth, our own ill; which I merely mention here in passing in the interests of systematic consistency. In the essay referred to this fourth motive had to be passed over in silence, for the question asked was stated in the spirit of the philosophical ethics prevailing in Protestant Europe. 46. Cf. F. H. H. Windischmann's Sancara, sive de theologumenis Vedanticorum, pp. 116, 117, 121; and also Oupnekhat, vol. i. pp. 340, 356, 360. 47. Cf. Die beiden Grundprobleme der Ethik, p. 274 (second edition, p. 271). 48.

Если мы будем иметь в виду существенную имманентность нашего знания и всякого знания, которая проистекает из того факта, что оно есть вторичная вещь, появившаяся только для целей воли, то нам становится объяснимым, что все мистики всех религий в конечном счете достигают своего рода экстаза, в котором всякое и всякое знание, со всей своей фундаментальной формой, объектом и субъектом, полностью прекращается, и только в этой сфере, которая лежит за пределами всякого знания, они претендуют на достижение своей высшей цели, ибо они тогда достигли сферы, в которой больше нет субъекта и объекта, и, следовательно, больше нет знания, просто потому, что больше нет воли, служение которой есть единственное предназначение знания.

Теперь, кто бы ни постиг это, больше не будет считать это сверх всякой меры экстравагантным, что факиры должны сидеть и, созерцая кончик своего носа, стремиться изгнать всякую мысль и восприятие, и что во многих отрывках Упанишад даются инструкции погружаться, молча и внутренне произнося таинственное «Ом», в глубины своего собственного существа, где субъект и объект и всякое знание исчезают.

49. S. Bonaventuræ vita S. Francisci, ch. 8. K. Hase, “Franz von Assisi,” ch. 10. “I cantici di S. Francesco,” editi da Schlosser e Steinle., Francoforto, s.M., 1842. 50. Michælis de Molinos manuductio spiritualis; hispanice 1675, italice 1680, latine 1687, gallice in libro non adeo raro, cui titulus: Recueil de diverses pièces concernant le quiétisme, ou Molinos et ses disciples. Amstd., 1688. 51. Matt. xix. 11 seq.; Luke xx. (1 Thess. iv. 3; 1 John iii. 3); Rev. 35-37; 1 Cor. vii. 1-11 and 25-40, xiv. 4. 52. Cf. “Ueber den Willen in der Natur,” second edition, p. 124; third edition, p. 135. 53. For example, John xii. 25, 31, xiv. 30, xv. 18, 19, xvi. 33; Col. ii. 20; Eph. ii. 1-3; I John ii. 15-17, iv. 4, 5. On this opportunity one may see how certain Protestant theologians, in their efforts to misinterpret the text of the New Testament in conformity with their rationalistic, optimistic, and unutterably shallow view of life, go so far that they actually falsify this text in their translations. Thus H. A. Schott, in his new version given with the Griesbach text of 1805, has translated the word κοσμος, John xv. 18, 19, by Judœi, 1 John iv. 4, by profani homines; and Col. ii. 20, στοιχεια του κοσμον by elementa Judaica; while Luther everywhere renders the word honestly and correctly by “Welt” (world). 54. Unusquisque tantum juris habet, quantum potentiâ valet (Tract. pol., c. 2 § 8). Fides alicui data tamdiu rata manet, quamdiu ejus, qui fidem dedit, non mutatur voluntas (Ibid., § 12). Uniuscujusque jus potentiâ ejus definetur (Eth. iv., pr. 37, schol. 1.) Especially chap. 16 of the Tractatus theologico-politicus is the true compendium of the immorality of Spinoza's philosophy. 55. [In preparing this Index Frauenstädt's Schopenhauer-Lexikon has been freely used.—Trs.]

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