Dieser Welt, diesem Tummelplatz gequälter und geängstigter Wesen, welche nur dadurch bestehen, dass eines das andere verzehrt, wo daher jedes reißende Tier das lebendige Grab tausend anderer und seine Selbsterhaltung eine Kette von Martertoden ist, wo sodann mit der Erkenntnis die Fähigkeit Schmerz zu empfinden wächst, welche daher im Menschen ihren höchsten Grad erreicht und einen um so höheren, je intelligenter er ist, – dieser Welt hat man das System des Optimismus anpassen und sie als die beste unter den Möglichen andemonstrieren wollen. Die Absurdität ist schreiend. -

Inzwischen heißt ein Optimist mich die Augen öffnen und hineinsehen in die Welt, wie sie so schön sei, im Sonnenschein mit ihren Bergen, Tälern, Strömen, Pflanzen, Tieren usf. – Aber ist denn die Welt ein Guckkasten?

Zu sehen sind diese Dinge freilich schön, aber sie zu sein ist ganz etwas anderes.

Arthur Schopenhauer: Aphorismen zur Lebensweisheit

“Arthur Schopenhauer was born February 22, 1788 in Danzig, Prussia (now Gdansk in Poland).  His father was a successful businessman, and his mother a novelist.  Young Arthur was moved around Europe quite a bit, which allowed him to become fluent in several languages, and to develop a deep love of nature.

In 1805, his father died, and he tried a business career.  He lived with his mother for a while in Weimar, and she introduced him to Goethe.  He went on to study medicine at the University of Göttingen and philosophy at the University of Berlin, and ultimately received his doctorate from the University of Jena in 1813.  Later, he worked with Goethe on Goethe’s studies on color.

In 1819, he published his greatest work, Die Welt als Wille und Vorstellung (The World as Will and Idea).

To Schopenhauer, the phenomenal world is basically an illusion.  The true reality, Kant’s “thing-in-itself,” he refers to as Will.  Will, perhaps an odd term to us today, is more like the Tao in Chinese philosophy:  It is out of the Will that everything derives.  But it has more the qualities of a force, and pushes or drives what we perceive as the phenomenal world.

Will is, you could say, the inner nature of all things.  So, if you want to understand something’s — or someone’s — inner nature, you need only look within yourself.  So the Will also drives us, through our instincts.  This concept would influence a young Sigmund Freud a generation later.

Schopenhauer, profoundly influenced by his reading of Buddhist literature, saw life as essentially painful.  We are forced by our natures, our instincts, to live, to breed, to suffer, and to die.  Schopenhauer is often described as “the great pessimist!”

For the world is Hell, and men are on the one hand the tormented souls and on the other the devils in it….If you imagine… the sum total of distress, pain, and suffering of every kind which the sun shines upon in its course, you will have to admit it would have been much better if the sun had been able to call up the phenomenon of life as little on the earth as on the moon….

To our amazement we suddenly exist, after having for countless millennia not existed; in a short while we will again not exist, also for countless millennia.  That cannot be right, says the heart.

The question, of course, is how does one get past this suffering?  One way he recommends is esthetic salvation — seeing the beauty in something, or someone.  When we do this, we are actually looking at the universal or essence behind the scene, which moves us in turn towards the universal subject within ourselves.  This quiets the will that forces us into the phenomenal world.  Schopenhauer believed that music was the purest art — one step from will.

A second way to transcend suffering is through ethical salvation — compassion.  Here, too, it is the recognition of self-in-others and others-in-self that leads to a quieting of the will.

But these are only partial answers.  The full answer requires religious salvation — asceticism, the direct stilling of all desires by a life of self-denial and meditation.  Without the will, only nothingness remains, which is Nirvana.

Schopenhauer lived many years of his life a bitter and reclusive man, unable to deal with his lack of success in life.  He began publishing his works again in 1836, and intellectuals all over Europe began to develop an interest in him.

Sadly, Schopenhauer developed heart problems and on September 21, 1860, he died.  After his death, he would powerfully influence such notables as the composer Richard Wagner, Friedrich Nietzsche, Thomas Mann and many other writers.”

The History Of Psychology, Part 3: The 1800’s

Dr. C. George Boeree

© Copyright 1999 C. George Boeree

Ali.♥

تو روزهایی که یه کم داشتم به لایف استایل خودم شک می کردم، شک که نه، یعنی داشتم یخورده از دیدگاه انتقادی بهش نگاه می کردم، یعنی با دیدن آدمهایی که از صبح تا شب جون می کنن که پول پارو کنند و در قبالش به راحتی از کنار خیلی چیزها میگذرن و خیلی به درون خودشون اهمیت نمیدن، به این فکر افتادم نکنه شاید اونها یه چیز دیگه ای تو این دنیا دیدن که اینجوری قید ذات و شخصیت و علم و هنر و فرهنگ و کلا لذتهای قشنگ زندگی رو زدن و سرشونو به شهرت و ماشین فلان مدل زیر پاشون گرم کردن. نه، منظورم این نیست که پول بده، ناسلامتی ما هم آدمیم! پول خوبه، اصلا واسه همین لذایذی هم که اسم بردم باید یه مقدار قابل توجهی پول تو جیب مبارک باشه، بحث من اینه که اگه الان به اکثریت اون آدمهایی که مد نظر من هستن پول بدیم بازم سراغ این لذایذ ذهنی نمی رن، اصلا براشون تعریف شده نیست، پولو میزنن به جیبشونو می رن سراغ از پول پول ساختن.

خلاصه تو این گیر و دار بودیم که عبد باز هم یکی از اون آس هاش رو رو کرد. یه کتاب داد که شبها دلم نمیاد بیشتر از دو صفحه ش رو بخونم، چون می ترسم تموم بشه، با همون دو صفحه لاس می زنم. در باب حکمت زندگی، کتابیست از آرتور شوپنهاور، یه فیلسوف دوست داشتنی که متاسفانه تا همین دو سه روز پیش خیلی نمی شناختمش. نثر روان و ساده کتاب و ترجمه خوب و دلچسبش و از همه مهمتر دو دو تا چارتای محشر نویسنده در زمینه زندگی، لذایذ ذهنی و مفهوم سعادت همه  و همه باعث شده که من تنبل بازم بیام اینجا و بنویسم.

Material for the Stout-Hearted Reader to Ruminate

♦ Essays, Lectures & Speeches ♦

—   —   —

Arthur Schopenhauer (1788 – 1860) was a German philosopher known for his atheistic pessimism and philosophical clarity. He was among the first to contend that at its core, the universe is not a rational place.  His best-known work is The World as Will and Representation (1818). 

This week’s text is Schopenhauer’s essay “On Education” in Studies in Pessimism (1890), which is a selection and translation by T. Bailey Saunders of nine essays from Schopenhauer’s Parerga und Paralipomena published in1851.

He based his argument in “On Education” on the statement that, “The human intellect is said to be so constituted that general ideas arise by abstraction from particular observations, and therefore come after them in point of time.”  He then argued that education, especially for children less than 12 years of age, should enrich the opportunities for observation and limit the amount of general ideas taught.  He felt this to be a more natural way of learning that minimized the need to unlearn fallacies later on.

Join others from around the world in this weekly reading event! You can find Schopenhauer’s text at these websites:

http://ebooks.adelaide.edu.au/s/schopenhauer/arthur/pessimism/chapter6.html

http://www.readbookonline.net/readOnLine/22574/

http://www2.hn.psu.edu/faculty/jmanis/schopenhauer/Schopenhauer-4.pdf

Inspirational Quotes

Make no little plans; they have no magic to stir men’s blood…Make big plans, aim high in hope and work.
            — Daniel H. Burnham

Sometimes when you innovate, you make mistakes. It is best to admit them quickly, and get on with improving your other innovations.
            — Steve Jobs

What is most beautiful in virile men is something feminine; what is most beautiful in feminine women is something masculine.
            — Susan Sontag, Against Interpretation, 1966

The most powerful factors in the world are clear ideas in the minds of energetic men of good will.
            — J. Arthur Thomson

Minds, like bodies, will often fall into a pimpled, ill-conditioned state from mere excess of comfort.
            — Charles Dickens

Do not go where the path may lead, go instead where there is no path and leave a trail.
            — Ralph Waldo Emerson

Every time you suppress some part of yourself or allow others to play you small, you are in essence ignoring the owner’s manual your creator gave you and destroying your design.
            — Oprah Winfrey, O Magazine, February 2003

We forfeit three-fourths of ourselves in order to be like other people.
            — Arthur Schopenhauer

Trumpet in a herd of elephants; crow in the company of cocks; bleat in a flock of goats.
            — Malayan Proverb

Success is a journey, not a destination. The doing is often more important than the outcome.
            — Arthur Ashe

Beginning today, treat everyone you meet as if they were going to be dead by midnight. Extend them all the care, kindness and understanding you can muster. Your life will never be the same again.
            — Og Mandino, The Greatest Miracle in the World

Hoi Polloi

(noun)
[hoi' pah-LOI]

1. the common people; the masses: "We may have less down time, but today, the hoi polloi have access to services and technology that kings of the past did not even dream of."

Origin:
Approximately 1837; from Greek, ‘hoi’: from the + ‘polloi’: the people, literally, the many, from ‘polys.’

In action:
"Well, call me over-excited. Call me sentimental too. Call me worse if you want: I’ll only keep lobbing it back till I get bored. But with all of this in mind I’m going to embrace Saturday’s amazing match as a reason to be cheerful about my homeland. As a game of football it reaffirmed everything the FA Cup is meant to be about, all the adventure, drama and unpredictability inherent in a sudden death competition that, in its early stages at least, gives the hoi polloi a chance to tumble the aristocracy. For all the erosion of its status in recent years, no other nation embraces its knock-out competition and those fantastic qualities the way we do."

Far across the sea, there’s a certain land in which curious practices began to emerge some time ago. These practices began with the idea of documenting the work people were doing. Someone had the brilliant idea to ask each person to fill out a form to show how much they had done at such and such a time. It was never clear that the information so collected had any bearing on the work or the people involved, but the form was beautiful and quickly evolved from a few simple questions into a formidable document.

Soon, it was decided that forms would be useful in health care, asking all kinds of questions about the body, regardless of whether that information would be used. There were then forms for voting, for taxes, for getting a job, for running a business, for schools, for shopping, for clubs, for religion, for travel, for sports, for software, indeed for every aspect of the people’s lives. In the early stage, the typical form would fit on a sheet of paper. But that stage was short-lived. The forms began to grow, soon needing special, long sheets of paper, or multiple sheets. Then, online forms appeared, with checkboxes, open fields, Previous and Next buttons and all sorts of other helpful features.

An especially useful feature was “Are you absolutely sure that the information you have entered is accurate and complete? Severe penalties for non-compliance will ensue.” This one was good because the forms were inevitably obscure and self-contradictory, making it a challenge to know what one had just filled out, much less whether it was accurate and complete.

A major advance in the practice of forms was to create forms to determine whether you were filling out other forms properly. Ethics compliance forms were established to check that other activities, inevitably themselves involving forms, were properly conducted. As with the other uses of forms, the genesis was quite understandable. For example, people had been incorrectly filling out forms to issue driving licenses, thus endangering the public. A new form arose to ensure more ethical behavior. The fact that ethical abuses escalated following the introduction of the new ethical form led to a now-familiar phenomenon: The form was expanded. Again, the link between ends and means was tenuous at best.

An especially interesting aspect of the forms culture was that some forms could not be completed without first doing another form. Completing the second form would lead to the production of a control number to be entered on the first, assuming of course that it, the second one, could be properly completed, submitted, and reviewed. This practice reached its zenith with the realization that form number two could itself require the completion of another form, and so on.

In this way, the forms began to come alive, each connected to the others though a complex, essentially unknowable rhizomatic network. Forms naturally spawned other forms in an ever-growing ecology of forms in multiple media.

As the forms ecology grew, some people began to raise questions about whether it was possible to complete a form if doing so entailed completing other forms in an endless succession. Fortunately, there were philosophers and mathematicians to weigh on on this question. One school of thought, the Infinitists, began to argue that the chains of forms were infinite, meaning that some forms were uncompleteable, a seeming tragedy in the forms world. Others claimed that the total number of forms had to be finite, but that there were circular chains such that a form could be completed only by being already completed.

This latter view is reminiscent of Schopenhauer’s demand on the reader in his The World as Will and Idea. Schopenhauer says that his book has but one idea. That idea is an organic whole that cannot be expressed by a book with “a first and a last line.” His compromise solution to this conundrum is to ask the reader to read the book twice or not at all. The Circularists,  as those who believed in the circular chains of forms came to be called, adopted a similar view: They argued that although the circular topology prevented the form from ever being completed, repeated revisitings could lead to a kind of oneness with the form akin to groking Schopenhauer’s one organic idea.

Pragmatists, of the Peircean variety were quick to see the ever-increasing complexity of the forms ecology, with its convoluted topologies and possible lack of finitude. But they emphasized an additional wrinkle that had passed by even some of the great connoisseuers of forms. The forms were not static; they could change in small and large ways at a moment’s notice. This meant, among other things, that having completed a form on one day was no assurance that one would not be required to complete it again the next.

There was also a curious aspect of the storage of forms data. I’ve remarked on the separation of the forms from the dally life and purposes they purported to address. But beyond that, they spoke to themselves in what some deemed to be a fractured dialect. Forms completed at a doctor’s office could not communicate with the apparently similar form at the physical therapy facility whose purpose was to implement the doctor’s prescription. And neither of those forms could speak to the pharmacy forms or those of the medical supply.  This occurred even when the facilities were all part of the same organization.

On the other hand, even though the forms were disconnected from daily life and each other, they had a remarkable ability to retain and communicate data in a dysfunctional fashion. For example, no matter how grudgingly and circumspectly people had revealed details of their lives or how many assurances had been made, these details were regularly transmitted throughout the land. The word for “privacy” disappeared from the language, as it no longer had a use.

Despite the massive accumulation and dissemination of data engendered by the forms, people seemed to know less and less about one another or the concrete problems they faced in their lives. The reason was clear: Police spent time on forms, not on preventing crime; health providers likewise became adept at forms, but not at ensuring health; teachers knew every line and checkbox, but had little time for details such as students.

Over time, the people learned that nothing was real in their lives unless it could fit on a form–their wealth, their citizenship, their job, their spouse, and so on. What could not be form-alized did not exist. The forms became the reality they originally sought only to document. They infiltrated every aspect of the people’s lives and slithered with ease across natural and political boundaries. While the forms ecology had a beginning in specific times and places, it warmed the hearts of forms afficianados to know that there was no way to stop their spread.

I welcome comments on this little story. There’s a form below for your convenience.

“A minha vida, eu preciso mudar todo dia
Pra escapar da rotina dos meus desejos por seus beijos
Dos meus sonhos eu procuro acordar e perseguir meus sonhos
Mas a realidade que vem depois não é bem aquela que planejei

Eu quero sempre mais
Eu quero sempre mais
Eu espero sempre mais de ti

Por isso hoje estou tão triste
Porque querer está tão longe de poder
E quem eu quero está tão longe, longe de mim”

Eu quero sempre mais – Ira & Pitty

Segundo o que estudei esta semana, Arthur Schopenhauer foi um dos primeiros pensadores a desconsiderar a razão como a principal motivação das ações humanas. O filósofo alemão acreditava que o homem era guiado pela VONTADE, uma vontade de expandir a vida e de conseguir cada vez mais.

Esta vontade estaria ligada a formação (e afirmação) do EU por ser, basicamente, um impulso irracional e totalmente incontrolável. Por ser um eterno impulso para ir sempre em frente, esta vontade NÃO tem um foco e jamais será satisfeita. Aliás, não pode ser satisfeita jamais, por isso que sempre nos move e nos impulsiona para algo melhor.

Em nome desta vontade, qualquer atitude é válida e, obviamente, isso gera um conflito interno nos indivíduos – afinal, se vale tudo, a vontade deixa de ter ética e entra em choque com os princípios estabelecidos pela sociedade.

O lado pessimista desta visão é que, como já mencionado, a vontade não pode ser satisfeita jamais e isso gera uma série de frustrações e angústias no ser humano. Ou seja, o homem sempre desejará mais e mais. Com isso, nada poderá satisfazê-lo e ele será um eterno frustrado.

Triste, né?!

Sorte que há uma saída para isso: a contemplação estética que envolve sentimentos e faz com que, momentaneamente, o ‘ter’ e o ‘querer’ estejam juntos. Isso propicia um certo alívio e ajuda a enfrentar a eterna frustração da vida.

Bom, isso foi apenas algumas breves linhas do pensamento de Schopenhauer. Afinal, este blog é feito muito mais de emoções do que razões filosóficas. Por isso, para saber mais, recomendo a leitura de dois livros: “O Mundo como Vontade e Representação” e “Aforismos para a sabedoria de vida”, ambos do filósofo alemão.

Acho que este é um bom começo para este vasto campo do conhecimento humano!

“A nossa felicidade depende mais do que temos nas nossas cabeças, do que nos nossos bolsos”

Arthur Schopenhauer

 O homem tende, por natureza, à inconstância no amor; a mulher, à constância. O amor do homem diminui sensivelmente tão logo é satisfeito: quase todas as outras mulheres o excitam mais do que aquela que ele já possui, por isso sente a necessidade de variar. Em contrapartida, o amor da mulher aumenta justamente a partir desse momento. Isso constitui uma consequência do objetivo da natureza, que visa conservar a espécie e, portanto, multiplicá-la o máximo possível. Com efeito, o homem pode comodamente gerar mais de cem crianças em um ano se tiver à disposição outras tantas mulheres; já a mulher poderia, por mais homens que tivesse, dar à luz apenas um filho por ano (exceto no caso de gêmeos). Por essa razão, o homem está sempre à procura de novas mulheres, enquanto estas prendem-se firmemente a apenas um homem: pois a natureza as leva a conservar, instintivamente e sem reflexão, aquele que nutrirá e protegerá a futura prole. 

Arthur Schopenhauer  em “A Arte de Insultar”

“QUANTO MAIS SE TEM DENTRO DE SI, MENOS SE QUER DOS OUTROS.”

                                                                                         (ARTHUR SCHOPENHAUER)

“A ÁRVORE DO SILÊNCIO DÁ OS FRUTOS DA PAZ.”

                                                                                         (ARTHUR SCHOPENHAUER)

Arthur Schopenhauer, el hombre que dijo: “Toda vida es esencialmente sufrimiento, y aún cuando el ser humano tras múltiples esfuerzos, consigue mitigar o escapar momentáneamente del sufrimiento, termina por caer inexorablemente, en el insoportable vacío del aburrimiento“

 Nace en Dancing (Polonia), el 22 de Febrero de 1788, y fallece em Fráncfort (Alemania) el 21 de Septiembre de 1860.

Su filosofía está basada esencialmente en La Metafísica, La Ética, La Estética, y La Moralidad, que planea circularmente entre la psicología, la voluntad, y el pesimismo. Influenciado por Platón y Kant, y más tarde por Aristóteles y Espinoza, influyó en el pensamiento de Pio Baroja, Samuel Beckett, Albert Einstein, Freud, Tolstoi, Nietzsche, y un largo etc.

—puesto que el hombre en su totalidad es solo el fenómeno de su voluntad, nada puede resultar más absurdo que, partiendo de la reflexión, querer ser algo distinto de lo que se es—

—la voluntad no es otra cosa más que un ciego afán, un impulso carente por completo de fundamento y motivos— 

—no hay ningún viento favorable para el que no sabe a qué puerto se dirige—

Ziua Internaţională a Muzicii.Roua sufletelor…

* Mi-am slujit ţara cu armele mele: pana, vioara şi bagheta. *   ( George Enescu )

*******

Ziua de 1 octombrie nu poate sa treaca neobservata. Pentru ca e Ziua Internationala a Muzicii si se sarbatoreste anual, din 1975, la propunerea renumitului violonist, dirijor si muzicolog Yehudi Menuhin, fost presedinte al Consiliului muzical international al UNESCO si fost elev al maestrului George Enescu!

George Enesco plays Corelli Sonata:

* Muzica este o armonie agreabilă în onoarea lui Dumnezeu şi desfătarea permisă sufletului. *  ( Johann Sebastian Bach )

* Muzica este sufletul limbajului. *   ( Max Heindel )

* Muzica este adevărata limbă universală. *  ( Karl Julius Weber )

Yehudi Menuhin and George Enescu play Bach:

Liceul de Artă * Sabin Pauţa * din Reşiţa:

În Reşiţa, micul oraş de pe Bârzava, la poalele munţilor Semenic, muzica, arta şi-au  găsit şi rostuit loc şi Cale spre inimile cărăşenilor. Liceu de Artă * Sabin Pauţa * din Reşiţa, se va îmbogăţii curând şi cu clase de Conservator, graţie eforturilor şi dăruirii dascălilor, muzicienilor, Oamenilor cu suflete alese, frumoase şi, copiilor,  tinerilor,elevii acestui Regat al Muzicii, pentru care culoarea sunetului e Apă Vie , rouă, zbor.

Sabin Pauţa:

Nascut la 8 februarie 1943, la Calnic-Resita, Sabin Pauta a absolvit in anul 1965 Conservatorul “Ciprian Porumbescu” din Bucuresti. S-a specializat, in compozitie si dirijat, la Academia Chigiana din Siena, Italia, iar din 1984 s-a stabilit in Statele Unite ale Americii, la Plainfield, New Jersey.
Sabin Pauta a fost numit, prin concurs, in anul 1984, director artistic si dirijor principal al celei mai vechi orchestre din New Jersey, “Plainfield Symphony”, pe care a condus-o timp de 20 de ani. Ziua de 7 mai a fost declarata de primarul orasului Plainfield, Ziua ”Sabin Pauta”.
In prezent, este director onorific al filarmonicii din Plainfield. Pauta dirijeaza frecvent in Europa, SUA si Australia si este invitat sa predea cursuri de maiestrie la diferite universitati din lume. A primit titlul de doctor in muzica, la London Institute for Applied Research, cel de Doctor Summa Cum Laudae, acordat de Academia de Muzica “Gheorghe Dima” din Cluj-Napoca, si titlul de Cetatean de Onoare al Orasului Plainfield. Numele lui Sabin Pauta figureaza in Who’s Who in Music (Cambridge) si in volumul “2000 de americani notabili”, publicat de American Biographical Institute.
La Resita, Liceul de Arte din municipiu ii poarta numele.

Concert simfonic Liceul de Arta “Sabin Pauta” – Beethoven – Egmont:

* Muzica este graiul sufletului. Ea stârneşte în noi, nu instinctele, ci gândurile cele mai profunde. * ( Ludwig van Beethoven  )

* Muzica trebuie să fie scânteia ce aprinde focul în sufletul omenesc. *   ( Ludwig van Beethoven )

*******

Astăzi, 1 Octombrie, Ziua Internaţională a Persoanelor în vârstă, elevii Liceului de Artă * Sabin Pauţa * din Reşiţa, vor susţine un program artistic, spre bucuria bătrânilor de la Căminul pentru Persoane Vârstnice din Reşiţa !

* Muzica porneşte de la inima şi se adresează inimilor. *   ( George Enescu )

Marco şi Zoran au ales vioara. Marco, vioara şi violă, căntă în Orchestra Liceului de Artă * Sabin Pauţa * din Reşiţa , Zoran, e la-nceput, dar, vioara, muzica le sunt rouă sufletelor, aripi şi prin ei, şi nouă…

* Dacă ne-ar reuşi să reproducem detaliat în noţiuni ceea ce exprimă muzica, am căpăta o deplină şi suficientă explicare a lumii. *   ( Arthur Schopenhauer )

* Vioara cu sonoritatea ei minunată a fost construită să răspândească acorduri armonioase spre desfătarea iubitorilor de muzică. *  ( I Remer Anselme )

* Iubirea poate fi acea vioară fermecată care cântă tot ce este mai suav, numai pentru cei doi îndrăgostiţi. *   ( Viorel Muha )

* Dacă iubiţi muzica – pierderile, curgerile, creşterile; dacă vă plac geometria şi rigoarea, fără să vi se împietrească inima şi mintea; dacă aveţi un dram de nebunie şi un munte de măsură – veţi întâlni, cândva, filozofia. *   ( Constantin Noica )

* O masă, un scaun, un vas cu fructe şi o vioară; ce altceva îi mai trebuie unui om ca să fie fericit? *   ( Albert Einstein )

Sibilla

imagini preluate de pe google.ro

citate preluate de pe citapedia.ro

muzica – youtube

informaţii preluate de pe google.ro

“All truth passes through three stages. First, it is ridiculed. Second, it is violently opposed. Third, it is accepted as being self-evident.”

Arthur Schopenhauer

vs.

“First they ignore you
Then laugh at you and hate you
Then they fight you, then you win.”

Tripping
Robbie Williams

Als der Buddhismus in Deutschland Ende des 19. Jhs.  besonders  im Bildungsbürgertum bekannt wurde, war das vor allem Arthur Schopenhauer zu verdanken.  So kamen  z. B. Karl Eugen Neumann, der  berühmte Übersetzer  der Lehrreden des Buddha, und Georg Grimm,  Gründer der Altbuddhistischen Gemeinde und einer der wichtigsten Interpreten des alten Buddhismus, über Schopenhauer zum Buddhismus.

Ich hatte  mich viele Jahre  mit dem alten Buddhismus, wie er im Pali-Kanon überliefert ist, ziemlich intensiv beschäftigt.  In diesem Zusammenhang  arbeitete ich viele Jahre im Buddhistischen Haus in Berlin-Frohnau mit und war auch einige Zeit Vorstandsmitglied der Buddhistischen Gesellschaft Berlin. Dabei hielt ich Vorträge z. B. in Volkshochschulen und im Radio, schrieb Artikel in buddhistischen Zeitschriften und Beiträge zu Büchern, um so interessierten Menschen die Lehre des Buddha nahe zu bringen. 

Je intensiver ich mich aber mit dieser sehr anspruchsvollen Lehre auseinandersetzte, desto größer wurden die Schwierigkeiten.  So fiel mir auf, dass buddhistische Lehrer bestimmte Kernaussagen des Buddha , die mir widersprüchlich erschienen, nicht erklären konnten. Dazu gehört vor allem die Anatta – Lehre, also Aussagen des Buddha darüber, was das “Ich” sei,  ja ob überhaupt ein “Ich” existiere.  Wenn es, wie viele dieser Lehrer erklärten, kein “Ich” gäbe, wie soll dann eine Wiedergeburt möglich sein?  Bei den Meditationen, die im Mittelpunkt der buddhistischen Praxis stehen, stellte sich für mich die Frage:   Wer meditiert da überhaupt?  Die Meditationslehrer gingen solchen Fragen zumeist aus dem Wege und beschränkten sich darauf,  die Bedeutung der Meditation und den mit ihr verbundenen Achtsamkeitsübungen für den Alltag hervorzuheben. 

Ein Schlüsselbegriff, nicht nur im Buddhismus, sondern aller altindischen Lehren, ist Karma. Hierunter wird zumeist ein universelles Gesetz von Ursache und Wirkung verstanden. Stark vereinfacht erklärt, bedeutet es, böse Taten  führen zu schlechtem Schicksal bzw. ungünstiger  Widergeburt und gute Taten zu einem entsprechend besserem Schicksal.  Hierbei ist nicht die Tat als solche entscheidend, sondern die Tatabsicht, also der die Tat bewirkende Wille, welcher gut oder böse, genauer: heilsam oder unheilsam sein kann.  Wenn unser Schicksal, ja wenn wir selbst die Folge von Karma sind, ist dann nicht auch unser Wille das Ergebnis von Karma?  Nyanatiloka erklärt dazu  (Buddhistisches Wörterbuch, 2. rev. Aufl., 1976, S.173) :

Falsch ist die Annahme, dass sämtliche geistigen Phänomene und Vorgänge die Wirkungen früherer Taten (Karma) seien. Niemals z. B. sind karmisch heilsame und unheilsame Willenszustände die Wirkung früherer Taten, da sie selber Karma sind.

Obige Einschränkung ist notwendig, denn andernfalls würde der Mensch lediglich ein Produkt seines Karmas sein. Willensfreiheit gäbe es dann nicht, und dementsprechend wären die Menschen völlig ihrem Schicksal ausgeliefert.  Auf die Konsequenzen weist auch Nyanatiloka  ( a.a.O., zu ”Titthayatana”, S. 223) hin:

Die drei ´Glaubensstandpunkte `, die (in einer buddhistischen Lehrrede) als zur Untätigkeit führend erklärt werden, sind:
1. die Lehre , dass alles Wohl und Wehe durch früheres Karma gewirkt sei,
2. dass alles ursachlos sei,
3. dass es durch Gottes Schöpfung bedingt sei. -
… Nach obigen drei Lehren ist also der Mensch nicht für seine Werke verantwortlich und jedes Streben sei daher zwecklos.

Mich kann diese Erkärung nicht ganz überzeugen, denn sie erinnert mich an die Begründung, dass nicht sein kann, was im Hinblick auf die Konsequenzen nicht sein darf. 

Ein weiteres Problem ergibt sich bei einem der wichtigsten und ältesten Teile des alten Buddhismus, nämlich der Lehre von der bedingten Entstehung aller psychischen und physischen Phänomen (paticcasamuppada). Sie erklärt auch den kausalen Zusammenhang zwischen den durch Wiedergeburten verknüpften individuellen Existenzen.  Sie wird oft  als Kreislauf dargestellt: … Ursache -Wirkung-Ursache-Wirkung …   So gesehen, ergibt sich ein endloser Kreislauf  von Wiedergeburten. Wie sollte da eine Erlösung aus diesem Kreislauf möglich sein?

Vor allem durch die oben erwähnten Fragen kam ich zu Schopenhauers Philosophie. In ihr fand ich Antworten, die mir weiter halfen und  immer noch helfen. Das bedeutete keine Abkehr vom Buddhismus, denn Schopenhauer selbst bekannte sich zum Buddhismus und nannte sich und seine Anhänger “Buddhaisten”. 

Trotz vieler  Übereinstimmungen – wie z. B. in der Mitleidsethik, welche auch die Tiere einbezieht – gibt es zwischen der Philosophie Schopenhauers und dem älteren Buddhismus einige wesentliche  Unterschiede.  Im Gegensatz zu Schopenhauer wurde vom Buddha die Willensfreiheit des einzelnen Menschen bejaht. Diese Voraussetzung für den buddhistischen Übungssweg kann ich jedoch kaum mit der oben erwähnten buddhistischen Anatta – Lehre vereinbaren. Daher habe ich mich über den Buddhismus hinaus auch der Philosophie Schopenhauers  und den von Schopenhauer hochgeschätzten Upanishaden zugewandt. Sie sind für mich kein Ersatz, sondern eine wesentliche Ergänzung zum Buddhismus und verhelfen mir, wie ich hoffe, zu einem besseren Verständnis der altindischen Weiheitslehren.
hb

Herbert Becker im Buddhistischen Haus

Übersicht (alphabet. in Stichwörten) zu den Themen der Arthur Schopenhauer Blogs > hier

Zu Arthur Schopenhauer und seiner Philosophie
> www.arthur-schopenhauer-studienkreis.de
sowie zum Buddhismus
> www.schopenhauer-buddhismus.de

Te quiero

 
Te quiero.

Te lo he dicho con el viento
jugueteando tal un animalillo en la arena
o iracundo como órgano tempestuoso;
              
te lo he dicho con el sol,
que dora desnudos cuerpos juveniles
y sonríe en todas las cosas inocentes;
              
te lo he dicho con las nubes,
frentes melancólicas que sostienen el cielo,
tristezas fugitivas;
              
te lo he dicho con las plantas,
leves caricias transparentes
que se cubren de rubor repentino;
              
te lo he dicho con el agua,
vida luminosa que vela un fondo de sombra;
te lo he dicho con el miedo,
              
te lo he dicho con la alegría,
con el hastío, con las terribles palabras.
Pero así no me basta;
más allá de la vida
quiero decírtelo con la muerte,
más allá del amor
quiero decírtelo con el olvido.

La realidad y el deseo. Luis Cernuda

Fuente l A media voz

Aristóteles ait: omnes ingeniosos melancholicos esse .

Fuente l Lecciones sobre metafísica de lo bello.   Arthur Schopenhauer