The will changes — csalisbury
Does taking on different forms imply change? — csalisbury
Again, the thing is Schop explicitly discusses the will affirming itself in different ways before the debut of representation-forming animals.
If the will affirms itself in different ways, then there is change. And somehow, for Schop, there's change before time. Which doesn't make any sense at all (though you can paper it over with vague generalities about the will and atemporality which ignore the problem altogether) — csalisbury
the thing is Schop explicitly discusses the will affirming itself in different ways before the debut of representation-forming animals. — csalisbury
Yet from a transcendental perspective, the knowledge of this whole history of objects depends upon a knowing subject, without which, nothing can be said to exist. — Thorongil
Yes, as he is obliged to do when taking an objective perspective[...]Yet from a transcendental perspective, the knowledge of this whole history of objects depends upon a knowing subject, without which, nothing can be said to exist.
Language itself is metaphorical. — Thorongil
Truth be told, everytime Schopenhauer starts talking about the indivisible unity of the will, outside the principium individuationis, I get the sense he's not really sure himself what he's talking about. It's basically a somber and confused oscillation between negative theology and ontotheology. The diversity of the world, its conditioned multiplicity, must, its felt, rest on some unified unconditioned (Why? this is the ontotheological impulse accepted unquestioningly). But how's the unity of something inherently eristic supposed to work? What does that even mean? Well...(& then we get the negative theology)What I fear is that Will is being used as a magical device that wipes away the problem.
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