Özet:

According to Schopenhauer, our body and our desires and desires arising from it are the basis of existence and knowledge. Our body is not only the physical base of our living existence; it is also the conditional position of our mental actions, in other words, that we think as a intelligent being. On the other hand, not only the human, but all the organic and inorganic field of being establishes the reality that the physical desire is directed towards. For the desire (Wille) is the whole thing that manifests itself in the reality itself and in its single objects. Schopenhauer claims that it is self-will. Kant connected the unknownness of the first reason, the reason of mind, to the tendency to seek forever. This condition, known as the Third Anthinom, carries Kant’s principle of causality to the impossibility of the existence of the first cause. Schopenhauer's famous Kant criticisms feed on this point and pushes him to establish his own theory of causality and space-time. Schopenhauer does this in the framework of the reasonable principle. The study in hand is studying the address of this principle in the famous four-root doctrine by Schopenhauer. According to Schopenhauer, there are four separate principles that govern four separate classes of objects. The first of these is the sufficient cause principle of formation; this principle governs the field of physical objects. The second is the reasoning principle of sufficient knowledge; this principle governs the field of logical objects. The third is the sufficient reasoning principle of existence; this principle governs the class of mathematical objects. The fourth and last is the sufficient reasoning principle of action, and it governs the world of moral objects. It is exactly this final principle that opens the way to the metaphysics of Schopenhauer’s desire. His original interpretation of the traditional metaphysics appears at this point. This study studies the theoretical roots of this philosopher’s later, practical tendencies.

Anahtar Kelimeler:

Özet:

Schopenhauer assumes that our physical drives, on which depend our desires and wants, set the ground of knowledge and being. These drives are in the very source of our biological as well as our intellectual acts, i.e. at the essential content of man as a rational being. Moreover, not only men, but all beings, organic and inorganic get objectivity as a product of will. Will is the thing-in-itself which shows itself in the reality as a whole and in individual objects. Schopenhauer argues that the thing-in-itself is will. In short, he will say that the “thing-in-itself” has an intelligible quality and that it is “will”. Kant associates the unknown character of the first cause with the inconclusive research of causes. This case, known as “the third antinomy”, takes the principle of causality to the impossibility of the existence of the first cause. Schopenhauer’s famous criticism of Kant relies on this point. Thus, he goes on to construct his own theory of causality and of space-time. Schopenhauer does this in the context of the sufficient reason principle. This study examines how this principle is handled by Schopenhauer in the famous fourfold root doctrine. According to Schopenhauer, there are four principles that govern four separate classes of objects. It is precisely this last principle which opens the way to Schopenhauer's metaphysics of will. His original interpretation appears at this point against traditional metaphysics. This study examines the theoretical roots of this philosopher's later, practical tendencies.