It is more plausible to argue that an understanding of causation is derived from our bodily encounters with material objects. However, he was wrong in suggesting that this experience might be the source of our understanding of causation since intentional action already presupposes that understanding and cannot provide it. Schopenhauer quite plausibly located an immediate experience of causation between at least some kinds of motives and our consequent actions. In this chapter, the author argues that this claim can be defended against Hume’s well-known objections because they are based on a volitional theory of voluntary action, which Schopenhauer rightly rejected.
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Hume causality full#
One aspect of Schopenhauer’s doctrine that the world is will, which can be assessed independently of his more ambitious metaphysical ideas, is the claim that our own agency provides us with a full understanding of causation which then permeates and structures our experience of the world in general. The Next Metaphysical Mutation: Schopenhauer as Michel Houellebecq’s Educator.Schopenhauer’s Fin de Siècle Reception in Austria.Post-Schopenhauerian Metaphysics: Hartmann, Mainländer, Bahnsen, and Nietzsche.The Inscrutable Riddle of Schopenhauer’s Relations to Jews and to Judaism.Schopenhauer and Confucian Thinkers on Compassion.Schopenhauer’s Moral Philosophy: Responding to Senselessness.Schopenhauer and the Metaphysics of Music.Schopenhauer and the Paradox of the Sublime.The Genius and the Metaphysics of the Beautiful.Classical Beauty and the Expression of Personal Character in Schopenhauer’s Aesthetics.Schopenhauer’s Haunted World: The Use of Weird and Paranormal Phenomena to Corroborate His Metaphysics.Both works start with Hume’s central empirical axiom known as the Copy Principle. Schopenhauer and Hume on Will and Causation Causation’s Place in Hume’s Taxonomy Hume’s most important contributions to the philosophy of causation are found in A Treatise of Human Nature, and An Enquiry concerning Human Understanding, the latter generally viewed as a partial recasting of the former.Force in Nature: Schopenhauer’s Scientific Beginning.
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Schopenhauer on the Will as the Window to the World.The Enduring Kantian Presence in Schopenhauer’s Philosophy.
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Fichte and Schopenhauer on Knowledge, Ethics, Right, and Religion.Schopenhauer’s Understanding of Schelling.Karl Christian Friedrich Krause’s Influence on Schopenhauer’s Philosophy.Schopenhauer’s Intellectual Relationship with Goethe: An Ambivalent Affinity.Failure to recognize all of this has created unnecessary controversy concerning the relative merits of Kant's response to the problem of justifying induction. the transcendental unity of apperception, cause involves regulative, not constitutive (or demonstrable) principles. Not only is causality a Verknuepfung, rather than a Bedingung, thereby relegating it to a lower level of generality, but its presence in the table of categories simply signifies the possibility of its application at any time, not the necessity for a universally valid interpretation of temporal succession as given in the manifold, a specification that is only introduced after the schematism, in the Analogies of experience. Kant's answer to Hume is seen to comprise the following: agreement with Hume that causal connection cannot be inferred from experience moving beyond Hume in making causal conceptions presuppositions of experience (where "experience" has the full force of "scientific knowledge", and not merely its minimal meaning of spatio-temporal representations in appearance) distinguishing causality from other, more basic presuppositions of experience (where experience is tacitly defined in terms less strong than those associated with the advance to scientific knowledge).