Диалог Запада и Востока о человеке внутри

Аннотация

The article analyzes the work of Arthur Schopenhauer, the theoretical ideas that mo- tivated the formation of his worldview based on various sources. It reveals life factors that influenced the worldview of the thinker, the interaction between Arthur Schopenhauer’s creative activity in his practical life. In the philosophical views of the thinker, the issue of existence, his ideas about human will are analyzed, Schopenhauer’s doctrine of morality and attitude to religion are thoroughly covered. Schopenhauer’s philosophical system can be superficially compared to the «Four Noble Truths» of Bud- dhism. According to Schopenhauer, there is no doubt that the whole world, the whole life consists of pain and suffering. The cause of suffering lies in the mindless, wandering, disordered-chaotic will, which voluntarily and freely creates and destroys human life, does not give it any meaning. But suffering can be stopped: life can have meaning, if the mind refuses to serve the will, if it makes «Nothing» its goal, if it becomes absorbed in «Nothing». Schopenhauer suggests a way to escape suffering and reach Nothingness: suffering and asceticism. Looking at liberation in the context of Buddhist teachings, it can be said that Schopenhauer’s philosophy is a European version of nirvana. Schopenhauer promotes Buddhism and calls Indian terms synonymous with his own terms. As we will see below, the negation of «I» in Schopenhauer is based on a Brahmanic script, not a Buddhist one. Behind the immanent individuality is the groundless, substantial will, the «thing-in-itself» that «carries infinite individual possibilities.» In Buddhism, the «I» is disintegrated into a stream of ever-changing elements that appear and disappear every second. 6 Alfraganus xalqaro ilmiy jurnal Indeed, in «Aphorisms of Life Wisdom» Schopenhauer does not reflect on human compassion and as- ceticism. In this treatise, the reader is offered a compromise: Schopenhauer forgets about the high moral and metaphysical point of view, and argues that it is possible to live happily from an everyday, empirical position. In his metaphysics, such a possibility turns out to be a lie and a mistake, so Schopenhauer agrees that the value of the «Aphorism ...» is conditional and nevertheless puts forward his advice. Schopenhauer’s idea that “will is the sign of totality” emerged as an analysis of the works of Kant and Fichte. He acquired the idea of the primacy of ideas or phenomena of will from Plato; the overall pessimis- tic outlook and the idea of abandonment of will in his works are acquired from Buddhism. The life ideal of the philosophers is the ascetism in Buddhist fashion. Despite fact that the worldview of Schopenhauer is heavily influenced by Eastern philosophical traditions, he insists on the independent emergence of his own philosophical system. KEY WORDS: Intention, free will, «The world as will and representation», Buddhism, Hinduism. INTRODUCTION METHODOLOGY It is widely believed in Western social thought that Scientific and philosophical principles such as struc- Indian philosophy and religion strongly influenced the tural, theoretical-deductive reasoning, analysis and views of Arthur Schopenhauer. Schopenhauer himself synthesis, historical and logical, comparative analysis writes in his book «The World as Will and Representa- were used during the research. tion» that he is familiar with ancient Indian wisdom. This is one of the conditions for understanding his views, RESULTS while the philosophy of Immanuel Kant and Plato is the second condition for understanding Schopenhauer. Schopenhauer hardly sees the difference between Schopenhauer makes several references to the Vedas, Buddhism and Brahmanism, he brings them closer to Upanishads, Brahmanism and Buddhism, that is, he Christianity [9, 150]. All this is necessary for the thinker to freely uses Indian terms in his metaphysics. In fact, confirm his main idea: that is, to free man and humanity Schopenhauer knew the Upanishads, the Puranas, from this imagined mortal world, to deny the will of life and the Bhagavatgita, and was educated in Sankhya, underlying it. In Eastern religions, according to Schopen- Vedanta, and Buddhism. But this information does not hauer, this was done step by step: the denial of the will fully satisfy him. At the end of the 18th century and the to live - «among many Christians, the life of holy vales beginning of the 19th century, in a period when Europe is coveted, among Hindus and Buddhists ... the denial was discovering the mythology, literature, philosophy, of the will to pursue life is more common, which means and religion of ancient India for itself, the first imperfect information is given in Sanskrit sources» [10, 355-359]. translations began to appear. Therefore, Schopenhauer’s Schopenhauer recognizes the practice of piety as the attitude towards ancient Indian thoughts was formed solution to the problem. The pious way of life in ancient on the basis of these transla