In fact, Wu Ling didn't know much about Schopenhauer. After all, in his previous life, he was just an ordinary person. Compared with those geniuses who could use "Records of the Grand Historian" as fairy tales since childhood, Wu Ling could not catch up with the other party even if he was playing.

In addition, as he grew up, he was influenced by some online literature, so it was even more difficult to focus on philosophers like Schopenhauer. At best, he only knew the other person's name, but it was difficult to know what the other person had done or what was amazing.

But in this life, with his brain development and understanding of this world, he had his own insights into those originally obscure reading materials and actually read them bit by bit.

Just like Schopenhauer's book, if it were in his previous life, he would probably be dizzy after reading two of them, but as he looked at it, he became more interested. In the book, he also realized that Schopenhauer seemed to have not only been philosophical, but also Schopenhauer had his own views in many aspects.

For example, aesthetics, he regards art as a possible way to relieve the pain of human existence. In the third part of "The World as Will and Representation", he respects Plato, where he discusses art and the positive meaning of art. He believes that art is a representation outside of sufficient reason, so it can get rid of the ubiquitous appeal of will. This representation of art is similar to Plato's conceptual theory.

Plato's theory of concept is to explain the problem that among the various things encountered, some things are so similar to others, and they are almost impossible to distinguish if it is not because of their individual surnames. So there is a problem of common and special nature. In Plato's view, only ideas are eternal, and the empirical world is constantly changing. Schopenhauer realized that Plato's theory of concept and Kant's object itself have similarities. Kant believed that knowledge is only about cognitive appearances rather than free things. Plato believed that the empirical world of knowledge is not the real object of cognition, and only ideas are meaningful.

Schopenhauer drew on their thoughts. Kant's object itself cannot be fully recognized but can be directly recognized. Will, as a free thing, does not belong to time, space and law of cause and effect, is therefore not recognized individually. Plato's idea can be found in the objectification of will as objectification. Therefore, all art is the direct grasp of ideas and a concrete display of ideas. This grasp and display also has an absolute universal surname and the essence of time or space, so it has such an energy that can free human beings from the endless desires. Therefore, beauty has extremely high value. As geniuses, artists can grasp the common characteristics in different aspects and separate phenomena and will through ideas. The value of this ability is self-evident.

Schopenhauer believes that artworks have an essence that exceeds time, and music has both an essence that exceeds time and hyperspace, so music is not only a copy of ideas, but also closer to the will itself. Therefore, it also has a higher value. For Schopenhauer, music and the world of representation are almost parallel. However, this kind of beauty can only enable people to get temporary relief from the will, because this demand for beauty can only cause people to fall into the trap of will itself, so it still has certain limitations.

Not only aesthetics, Schopenhauer has his own views in many aspects, such as human ethics. Schopenhauer believes that the motivation for human behavior can be divided into three types: hope that oneself is happy, hope that others are suffering, and hope that others are happy. He summarized these three motivations as selfishness, viciousness, and sympathy. Among them, selfishness and viciousness are the driving force of immorality, and only based on sympathy is the true moral behavior.

Schopenhauer believes that many superficial moral behaviors are made for self-interest purposes, and the two most important reasons are personal reputation and legal norms. Moral behaviors for personal reputation imply satisfy their own will, hoping to gain respect from others, and thus produce psychological satisfaction. Moral behaviors forced by legal norms are made to avoid legal punishment and avoid losses from one's own losses. These behaviors have no real moral significance in Schopenhauer's opinion. The extreme forms for this purpose are: everything is mine, and others have nothing. Vulgar situations based on this reason are often seen, such as extreme immoral behaviors developed for physical needs such as appetite, comfort, etc.

The second unmoral motive is vicious, and its purpose is to hope others suffer. Schopenhauer believes that viciousness is everywhere, but generally it is mild, and generally manifests itself as indifference and disgust between people. Humans use politeness and cleverness to cover up this motive, so malicious slander and slander behind it are quite common. The two major sources of viciousness are jealousy and gloom. Jealousy is a despicable person who cannot be escaped from, because jealous things should be admired and moved. Glimpse can be said to be the universal appearance of viciousness. Schopenhauer believes that there is nothing more morally useless than gloom. Out of vicious extreme form is: to hurt others as much as possible, and all cruel behaviors are just acts that put gloom into practice. Schopenhauer believes that all immoral behaviors can be derived from the above two motivations.

Schopenhauer believed that true morality is very rare, and that there are no one in the world. He said that people would respect those moral behaviors, which is incredible. He quoted Rousseau as saying: People will not feel the same way as those who are happy, but will only feel the same way as those who are unfortunate. That is, our direct empathy is limited to pain to others, not comfort. Therefore, sympathy is essentially empathy to others' pain, that is, treating others with oneself. Starting from sympathy, until they are noble and selfless, generous, all words of praise for virtue come from this and nothing else.

Schopenhauer sets the basic principles of lunar science based on sympathy as: do not hurt others, and try to help everyone as much as possible. The corresponding two basic virtues are justice and benevolence. Justice shows the denial of sympathy, that is, the inability to endure the pain of others, and force himself to at least not hurt others. Benevolence is manifested as the affirmative effect of sympathy, which is one level higher than justice, that is, seeing the pain of others is like suffering oneself, so that one can help everyone. Schopenhauer believes that both are extremely rare, but they do exist. Even if a person without morality cannot deny both justice and benevolence.

Since the motives of all behaviors are selfish, vicious, and sympathetic, a person's morality can be regarded as the proportion of these three in his surname. The greater the proportion of sympathy among these three, the higher the morality of a person.

Schopenhauer believed that the ratio of these three could not be changed in a person's surname, and his argument for this view starts from the general attitude of mankind. For a bad person who made mistakes in the past, people will never trust him; a person who is considered a good person will always be trusted by people no matter what wrong he does; when attacking the other party, he will attack the other person's surname rather than the event itself, because the surname is considered to be something that cannot be changed, for example, it is often said that the country is easy to change, but the original surname is difficult to change. Schopenhauer believed that everything has its essence first and then its essence is exerted, so all actions are from personal freedom and are considered absolutely impossible by him.

Schopenhauer believes that the argument for the origin of moral foundation, that is, the origin of compassion, is the most difficult problem. Because the essence of compassion is empathy for the pain of others, that is, people are actually indistinguishable. In the eyes of selfish and painists, there is an absolute difference between others and self, which is the fundamental difference between them and those with compassionate people. Therefore, the origin of morality is to see through the indifferent surname between others and themselves, which is the cornerstone of sympathy and morality. When unfolding, it means to recognize the indifferent surname between all things. Here, Schopenhauer's argument for the origin of morality has a mystical tendency (all things are one), and has essentially similarities with Zhuangzi's idea of ​​the unity of things in China.

It is not necessary to agree with all views, but in Schopenhauer's view, Wu Ling agreed with Schopenhauer's view on reading.

Schopenhauer is the most opposed to those who study hard and those who read hard. He believes that reading must be thoughtful. If you don’t think and just read blindly, just like those who often ride horses and ride a car and walk, you will lose the ability to read and think. He said: Many scholars are like this, and they become stupid because they read too much. Reading frequently and having a little free time is a practice that makes them paralyzed than doing handicrafts, because they can also indulge in their own thoughts when doing handicrafts. We know that a spring, if you are under the pressure of external objects for a long time, will lose the name of the dream. Our

The same is true for the spirit. If you are often under pressure from other people's thoughts, you will lose your name. For example, although food can nourish the body, if you eat too much, it will hurt the stomach and even the whole body; if we have too much "spiritual food", it is useless and harmful. The more you read, the fewer things left in your mind, and the two are inversely proportional. If you read more, your mind is like a dense, stacked, applied and then applied blackboard. If you don't think about it, you will never have any experience. Even if you have a little impression, it will be shallow and not take root, and you will probably forget and lose it soon.

Besides, the thoughts recorded on paper are just like the footprints of a walker on the sand. We may be able to see the path he has walked. If we want to know what he sees on the road, we must use our own eyes.

Schopenhauer did not object to reading more, but to those who read without thinking. Because Schopenhauer was good at reading and thinking, this melancholy philosophical genius wrote the most important philosophical work in his life, "World of Will and Concept", at the age of thirty. Some of his later writings were just an explanation and extension of the views of this book. It should be said that as a philosopher, he completed his mission at the age of thirty.

Of course, as the core of Schopenhauer's thoughts, the least mentioned thing is his pessimism.

Schopenhauer's pessimism is sometimes explained as a result of his family factors. His father was irritable and melancholy, and his mother was selfish and indifferent, but this was not discussed from his philosophical level.

Schopenhauer's metaphysics is built on two basic concepts: one is that although appearance and will are the same and form the world together, will determine the surname, and any representation is just the objectification of will; the other is that will always manifest as a kind of insatiable and omnipresent desire. Therefore, the essence of the world is a kind of insatiable desire, so logically, it can never be satisfied. Therefore, if the unsatisfied desire is a kind of pain, then the world cannot get rid of its pain.

The essence of the people. People only try to satisfy their desires forever, but this satisfaction further proves and manifests the will itself, which is considered by Schopenhauer as the saddest thing in the world. Therefore, he believes that no matter whether a person is an optimist or a pessimist, he cannot get rid of fundamental pain. The optimist is just a evasion of reality and an illusion caused by self-deception. Therefore, doubters of pessimism can only argue from Schopenhauer's metaphysics rather than arguing about pessimism itself.

Schopenhauer's argument sometimes makes him considered a nihilist, but in fact Schopenhauer believes that life has a certain meaning, although it is a negative meaning. Although will itself cannot escape, will itself embodies a certain meaning. In the fourth part of the book "The World as Will and Representation", Schopenhauer provides a possibility of finding hope in an ascetic way. He believes that people can only obtain their fundamental freedom when they get rid of a strong impulse, and only by breaking the control of will over the behavior itself can they obtain a certain possibility of happiness. But Schopenhauer emphasized that this ascetic way of behavior is itself an ascetic.

The most interesting thing is that Schopenhauer, who died of suicide, was actually a person who opposed suicide. Schopenhauer did not agree with suicide because suicide acts affirmed the manifestation of will itself. At the same time, he also believed that death is not a bad thing. His argument is based on his metaphysics, that is, everything must have its own reason for its generation. He believed that people's greatest fear of death is that they cannot imagine the fact that I am dead, but the world is still running, and the error of this view is that people believe that death represents their own appearance and return to nothingness. Schopenhauer believes that human birth and death have their own internal causes, and the changes of all things are only between appearances. Birth is only transformed from the previous state, so it is not a state of nothingness. Similarly, death does not belong to nothingness, but exists in the representational world in another state.
Chapter completed!