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Randy Dible
December, 2008
Kant made the foundational system and Schopenhauer breathed reality into it. In
the Critique of Pure Reason, Immanuel Kant begins with the section called the
pure and empirical knowledge to our frame of reference for experience (conditions
for the possibility of experience, the “two pure forms of sensible intuition”) in the
notions of space and time. In the first section he explains the nature of appearance
transcendental aesthetic, beginning with space, ending with time, but both can be
reference for our forms of experience. Indeed, space and time, in this
transcendental or ideal aspect, are also called forms—forms of our intuition [of the
world]. It is this ideality of space and time that Schopenhauer recognizes as the
teaching of greatest significance from Kant. But where Kant failed to see, and
Schopenhauer knew, was the higher teaching that the reality beyond the
representations and appearances, indeed the reality which lent itself to appearance
and representation in micro, was neither absent nor inaccessible, but instead
transcended the difficulties of access, in being, just being it. Reality is ever-present,
and regardless of illusion and false appearances, it is always already the case. Kant
failed to see, according to Schopenhauer, that there are modes of knowledge which
accessed being by way of knowing (rather than thinking), knowing that the being of
one’s own being and the being of the thing-in-itself (the thing) are the same being,
the very being of being, which is being-itself. The things in themselves of Kant were
Schopenhauer. And this teaching is nowhere more directly transmitted than in the
wisdom of the Vedas, from the Upanishads. Early translations of these Indian texts
every night before going to sleep. In the preface to the first edition of the World as
addition to this the reader has dwelt for a while in the school of the divine
Plato, he will be the better prepared to hear me, and the more susceptible to
what I have to say. But if he has shared in the benefits of the Vedas, access
advantage which this still young century has to show over pervious centuries,
since I surmise that the influence of Sanskrit literature will penetrate no less
deeply than did the revival of Greek literature in the fifteenth century; if, I
say, the reader has also already received and assimilated the divine
inspiration of ancient Indian wisdom, then he is best of all prepared to hear
thesis as expressed in this title best articulates Schopenhauer’s key distinction from
Kant. In the middle of this chapter, Schopenhauer states where he departs from
Kant’s metaphysics: “… on the path of objective knowledge, thus starting from the
able to penetrate into their inner nature, and investigate what they are in
themselves. So far I agree with Kant. But now, as the counterpoise to this truth, I
have stressed that other truth that we are not merely the knowing subject, but that
we ourselves are also among those realities or entities we require to know, that we
ourselves are the thing-in-itself. Consequently, a way from within stands open to us
to that real inner nature of things to which we cannot penetrate from without.” (E.
Kant’s abstraction of space itself or pure space, which is unlimited, and the unary
we can representto ourselves only one space, and if we speak of diverse spaces, we
mean thereby only parts of one and the same unique space. Secondly, these parts
cannot precede the one all-embracing space, as being, as it were, constituents out
of which it can be composed; on the contrary, they can be thought only as in it.
Space is essentially one; the manifold in it, and therefore the general concept of
spaces, depends solely on [the introduction of] limitations. Hence it follows that an
a priori, and not an empirical, intuition underlies all concepts of space.” (Ibidem, p.
69) But this one-ness is only because for Schopenhauer “…our knowledge consists
Volume 2, p. 194) For Kant, “the intuition has its seat in the subject only, as the
formal character of the subject”, but Schopenhauer intuits that the subject is merely
Atman (the Self, in contrast to the Jivatman or Jiva, the individual self), which is the
ground of the human or any other being. Perhaps one could say that the pure or
empty space or subject of the object or thing is the thing in itself, not that we are to
the frame of reference that is space with the pure subject of knowing, for that is to
be carefully distinguished from the subjective form (the frame of reference). These
may seem trivialities if taken purely as technicalities, but what they signify is the
point at which Schopenhauer departs from Kant, in the leap from the ponderability
that Kant’s greatest merit was to show the inverse relation of “ponderability” to
Kant: “Our exposition therefore establishes the reality, that is, the objective
but also at the same time the ideality of space in respect of things when they are
considered in themselves through reason, that is, without regard to the constitution
of our sensibility. We assert, then, the empirical reality of space, as regards all
possible outer experience; and yet at the same time we assert its transcendental
ideality—in other words, that it is nothing at all, immediately we withdraw the above
something that underlies things in themselves.” (Norman Kemp Smith, p. 72) Kant
referring to something outer, which could be entitled [at once] objective [and] a
priori. For there is no other subjective representation from which we can derive a
priori synthetic propositions, as we can from intuition in space.” Later in that same
critical reminder that nothing intuited in space is a thing-in-itself, that space is not a
Again, the key idea is Schopenhauer’s point of dissension from Kant, where he
becomes inebriated under the influence of the highest Atman of that holistic
medicine from India. Such a philosophical giant as Schopenhauer, even on the
shoulders of such a figure as Kant, cannot have the last word on the nature of the
Self, for only one-self can, and in the case of this author, these figures are only my
representation, the mere repetition of my own inner nature, at least it is so for my-
self. And my own dissension is that that though there truly is pure subjectivity
ontologically prior to all possible events and entities, prior to all actual events and
is applied in the ultimate case. For me the highest Atman (Self), the One, or what I
call “pure subjectivity” (which some Hari-Krsnas employ in the context of their
(as the One is found to be in logic and cybernetics) is penultimate reality rather
than the ultimate reality it seems to be for most monists. Indeed I charge most
One or Being with the category of the ultimate. On this note, I will end with
Schopenhauer quotes about the pure subject of knowing, from the supplement by
abolished also, and with it its suffering and sorrow. I have then described the
pure subject of knowing, which remains over as the eternal world-eye. This
eye looks out from all living beings, though with very different degrees of
clearness, and is untouched by their arising and passing away. It is thus
identical with itself, constantly one and the same, and the supporter of the