Abstract
Much has been written in the past century, and particularly in the last few decades, on the degrees to which Schopenhauer and Nietzsche were influenced by their acquaintances with South Asian Buddhist thought. In addition, comparative philosophy scholars have, apart from historical issues of influence, speculated about various ways in which Schopenhauerian or Nietzschean thought might have some significant resonance with various systems of classical Buddhism. However, considerably less has been written about how the works of Schopenhauer and Nietzsche might be assessed from Buddhist perspectives. In this essay, I wish to critically examine these two seminal nineteenth century thinkers on the basis of what ended up becoming one of the most important schools of Buddhist thought, namely early South Asian Vijńānavāda. I will demonstrate that Schopenhauer, with some qualification, argues that, though the ascetic can “deny the will-to-live” in a final act of world-renunciation, the will as thing in itself remains the ground of the world’s existence. For Nietzsche, the act of willing remains what I will call an “incorrigible” element of our existence, for even the act of interpreting on the part of would-be ascetics is a function of their will(s) to power and life. Classical Vijńānavāda thinkers, however, given their special reformulations of standard Abhidharma Buddhist frameworks, maintain that willing is a contingent function of the human psyche and conduct, and that eliminating it through practice is indeed the key to genuine and lasting awakening. In the end, Schopenhauer’s and Nietzsche’s differing conceptions of the will are thus profoundly un-Buddhist.
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Notes
- 1.
There is an extensive literature on Schopenhauer and Indian thought that stretches all the way back to the late nineteenth century, but some of the most thorough studies recently have been done by App (1998a and b) and myself (Berger 2004). In the case of Nietzsche, a number of insightful investigations can be found in Graham Parkes’ edited volume Nietzsche and Asian Thought, including Hulin (1993) and Sprung (1993) . Incisive hermeneutic analysis of their respective receptions of Indian thought can always be found in the work of the late Wilhelm Halbfass (1988) .
- 2.
Once again, the literature comparing Schopenhauer’s system to classical Hindu and Buddhist thought has a longer history, but the quality of these efforts is often low, as for instance in the work of Dauer (1969). Recently, Nietzsche’s work has received more comparative attention on the part of predominantly East Asian thinkers, but there have been some interesting attempts to find affinities between his ideas and some South Asian Buddhist systems, such as in Martin (1993), Morrison (1999) and van der Braak (2011) .
- 3.
A bit more critical assessment of Schopenhauer’s characterizations of Brāhmiṇical thought has been undertaken, including comments by Radhakrishnan (1929) and a brilliant essay by Hacker (1995) . Interestingly, Jay Garfield (2002) has offered a kind of stage theory about how Berkeley, Schopenhauer and Nietzsche came close to approximating positions taken in Vijñānavāda.
- 4.
Schopenhauer 1966a, xv–xvi.
- 5.
- 6.
- 7.
- 8.
- 9.
Schopenhauer 1966a, 100, 105, 110–11.
- 10.
- 11.
Schopenhuaer, 1966b, 35; 196–7.
- 12.
Schopenhauer 1966b 197.
- 13.
Schopenhauer 1966b, 325.
- 14.
See Schopenhauer, 1999, 69; 136–45 and 1964a, 363–73.
- 15.
1969a, 365; 1999, 209.
- 16.
1969a, 372–3.
- 17.
1999, 193.
- 18.
1966a, 378–9; 403.
- 19.
1966a, 411.
- 20.
Schopenhauer 1966a, 412.
- 21.
Ibid., 391–2.
- 22.
The notion that the various attempts by Nietzsche to affirm the will to life were alternative “formulae,” sidestepping the question of how much metaphysical currency should be put into any of them, was argued by Maudmarie Clark (1990, 282) some time ago, and I find this analysis of Nietzsche’s works convincing.
- 23.
1967a, 59.
- 24.
Nietzsche, 1964b,270–71.
- 25.
1966a, 140–41.
- 26.
1995, 137–42.
- 27.
1967a, 17.
- 28.
1997, 110.
- 29.
Nietzsche, 1964a, 26–7.
- 30.
1990, 11 (40)42 and 12 (1)58.
- 31.
- 32.
1974, 128.
- 33.
1964a, 226.
- 34.
Nietzsche 1967c, 267.
- 35.
1967c, 550.
- 36.
Ibid.
- 37.
Ibid., 339. These “quanta” in Nietzsche’s ruminations take the place of classical mechanistic “atoms” when nature is considered most carefully.
- 38.
1964a, 51–2.
- 39.
1964b, 164.
- 40.
1964a, 32–3.
- 41.
- 42.
- 43.
- 44.
- 45.
Madhyānta Vibhāga 1:9–10 (Kochumuttom 1982), 136.
- 46.
Trimśātika 2–4 (Kochumuttom 1982), 138.
- 47.
See Sthiramati’s Madhyānta Vibhāga Kārika Bhāṣya Tikā 1:11 (Kochumuttom 1982), 138.
- 48.
Trimśātika 5–6.
- 49.
Trimśātika 7.
- 50.
Trimśātika 9–11.
- 51.
Ibid.
- 52.
1966a, 141–2.
- 53.
Schopenhauer 1966a, 98–9.
- 54.
1966a, 105.
- 55.
1967b, 119.
- 56.
1974, 148, 49.
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Berger, D.L. (2018). The Contingency of Willing: A Vijñānavāda Critique of Schopenhauer and Nietzsche. In: Davis, G. (eds) Ethics without Self, Dharma without Atman. Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, vol 24. Springer, Cham. https://doi.org/10.1007/978-3-319-67407-0_8
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