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German original edition, 1851. Parerga and Paralipomena (Greek for "Appendices" and "Omissions", respectively; German: Parerga und Paralipomena) is a collection of philosophical reflections by Arthur Schopenhauer published in 1851. [1]
Vanity is the excessive belief in one's own abilities or attractiveness to others. Prior to the 14th century, it did not have such narcissistic undertones, and merely meant futility . [ 1 ]
It is neither existence, nor nonexistence, neither different nor identical. [ 73 ] This "existence of nonexistence" definition of emptiness can also be seen in Asaṅga's Abhidharmasamuccaya where he states that emptiness is "the non-existence of the self, and the existence of the no-self."
For Mainländer, such a communist state represents the penultimate step of the will to death's metanarrative, where the satiation of all human desires leads to an understanding of the vanity and emptiness of existence (specifically, that the pleasures this satiation brings does not outweigh the negative value of existence), thus beginning a ...
In the English language, this work is known under three different titles. Although English publications about Schopenhauer played a role in the recognition of his fame as a philosopher in later life (1851 until his death in 1860) [4] and a three volume translation by R. B. Haldane and J. Kemp, titled The World as Will and Idea, appeared already in 1883–1886, [5] the first English translation ...
The work is a still life in the genre of vanitas, painted with oils on oak panel, and measuring 39.2 by 50.7 cm (15.4 by 20.0 in). [1] Like most vanitas paintings, it contains deep religious overtones and was created to both remind viewers of their mortality (a memento mori) and to indicate the transient nature of material objects. [3]
Viz.: On the one hand, if the "Infinite" did not restrict itself, then nothing could exist—everything would be overwhelmed by God's totality. Existence thus requires God's transcendence, as above. On the other hand, God continuously maintains the existence of, and is thus not absent from, the created universe.
55. This is the cause for the existence of the greatest good; namely, that the wisdom of God permits him to know it, his goodness causes him to choose it, and his power enables him to produce it. [4] Since this is a very compact exposition, the remainder of this section will explain the argument in more words.