THRONE And ALTAR brings us a poignant and pithy meditation on life, death, the soul and the hope and horror of Schopenhauer…
Arthur Schopenhauer is much given to refutation by insult, a practice that irritates me. Thus, he says many times that only fools could believe in the existence of the soul after death without also believing in its existence before birth, but we are never given an argument why the idea is incoherent, just that some arguments for post-existence are unavailable to one who won’t embrace pre-existence (i.e. that the soul is atemporal, which no one who believes in an afterlife believes anyway). Personality tics like that make me warm to Schopenhauer less than I do to Montaigne. Let me now try to set that aside.
According to Kant, all we know about things are how they fit into categories that we already have in our minds. (You can’t get an answer to a question that you can’t think to ask.) There may be more to objects than this, but we’d never know it; thus the claim that the thing “in itself” is unknowable. Schopenhauer, like Descartes before and C. S. Lewis after, claimed we have unique access to one object, ourselves, toward whom our relationship is not just that of a subject knowing an object, and from this he thought he had caught a glimpse of the thing-in-itself: will. Now, the thing-in-itself is, by definition, outside our ordinary categories of thought–space and time (and hence, he infers, individuation), substance and causality. Thus, temporal properties do not apply to our innermost essence, which is the thing-in-itself, which is will, but belong only to our “representation” (the world as ordered by our mental categories). So this essence doesn’t cease to exist at death. Now, if we are to deny temporal categories, neither should we say that it persists after death, but having made this point Schopenhauer soon puts it aside in his enthusiasm for what he takes to be the wisdom of the ages (all peoples who weren’t screwed up by those dumb Abrahamic religions): the transmigration of souls. As he pithily puts it, men fear that death means themselves terminating while the world continues, but in fact it’s the opposite: our innermost essence (unindividualized will) is beyond termination, while the world (our representation of it) ends.
This German idealist reasoning is remarkable…
Read The Rest HERE.
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