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  1. R. A. (1956). Schopenhauer: Il Male. [REVIEW] Review of Metaphysics 9 (3):524-524.
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  2. Ruth Abbey (2003-4). Willing and Nothingness: Schopenhauer as Nietzsche's Educator. [REVIEW] New Nietzsche Studies 5 (3/4/1/2):220-224.
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  3. Peter Abelsen (1993). Schopenhauer and Buddhism. Philosophy East and West 43 (2):255-278.
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  4. Vinod Acharya (2015). Science, Culture and Philosophy: The Relation Between Human, All Too Human and Nietzsche's Early Thought. Comparative and Continental Philosophy 7 (1):18-28.
    The goal of this article is to trace the transformations in Nietzsche’s early thinking that led to the ideas published in Human, All Too Human, the first book of his mature philosophy. In contrast to his early works, in which he sides with art and philosophy in criticizing the scientific culture of his time, Nietzsche, in Human, All Too Human, hails the methodology of science as a way to overcome the metaphysical delusions of philosophy, art, and religion. However, in disagreement (...)
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  5. Christopher Adair-Toteff (1994). On Schopenhauer's Fourfold Root of the Principle of Sufficient Reason. Review of Metaphysics 47 (4):848-849.
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  6. Robert Adamson (1876). Schopenhauer's Philosophy. Mind 1 (4):491-509.
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  7. Bernhard Adamy (1980). Schopenhauer Bei Richard Strauss. Schopenhauer Jahrbuch 61:195-198.
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  8. Ramon Alcoberro I. Pericay, Gonzalo Mayos Solsona, Mateu Cabot & Arthur Schopenhauer (eds.) (2011). Schopenhauer Avui: Conferències a l'Ateneu Barcelonès En El 150è Aniversari de la Mort d'Arthur Schopenhauer. La Busca Edicions.
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  9. Ian W. Alexander (1964). Schopenhauer. Philosophical Books 5 (2):14-16.
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  10. Zain Imtiaz Ali (2007). Al-Ghazālī and Schopenhauer on Knowledge and Suffering. Philosophy East and West 57 (4):409-419.
    : The "major Islamic philosophers," writes Deborah Black, "produced no works dedicated to aesthetics, although their writings do address issues that contemporary philosophers might study under that heading." The emergent theme in this essay is that classical Islamic philosophy may be studied within a framework of aesthetics. To achieve this goal, the metaphysics of Abu Hamid al-Ghazālī (1058–1111) and the aesthetics of Arthur Schopenhauer (1788–1860) will be brought together.
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  11. Modesto Manuel Gómez Alonso (2000). Exclusión metafísica de las filosofías de la consciencia: nociones básicas de la filosofía de Schopenhauer. Cuadernos Salmantinos de Filosofía 27:139-196.
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  12. Philip Alperson (1981). Schopenhauer and Musical Revelation. Journal of Aesthetics and Art Criticism 40 (2):155-166.
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  13. Bernardo Alves (2010). A Arte de Conhecer a Si Mesmo de Arthur Schopenhauer. Filosofia Unisinos 11 (1):106-107.
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  14. Meter Amevans (1934). Book Review:Cartesio. Francesco Olgiati; Spinoza Nel Terzo Centenario Della Sua Nascita. ; Arturo Schopenhauer: L'Ambiente, La Vita, Le Opere. Umberto A. Padovani. [REVIEW] Ethics 44 (4):476-.
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  15. Meter Amevans (1934). Book Review:Cartesio. Francesco Olgiati; Spinoza Nel Terzo Centenario Della Sua Nascita. ; Arturo Schopenhauer: L'Ambiente, La Vita, Le Opere. Umberto A. Padovani. [REVIEW] Ethics 44 (4):476-.
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  16. Ferruccio Andolfi (1997). La responsabilità di essere se stessi: Schopenhauer, Nietzsche, Simmel. Iride 10 (2):245-259.
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  17. Boleslw Andrzejewski (1991). Artur Schopenhauer Rekonstrukcje, Recepcje, Interpretacje : Praca Zbiorowa. Ptpn.
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  18. Urs App (2006). Schopenhauer's Initial Encounter with Indian Thought. Schopenhauer Jahrbuch 87:35-76.
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  19. Urs App (2006). Schopenhauer's India Notes of 1811. Schopenhauer Jahrbuch 87:15-31.
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  20. Urs App (1998). Notes and Excerpts by Schopenhauer Related to Volumes 1-9 of the Asiatick Researches. Schopenhauer Jahrbuch 79:11-33.
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  21. Stéphane Arguillère (ed.) (2005). Sakyamuni Et Schopenhauer: La Lucidité du Philosophe Et l'Éveil du Bouddha. Prajña.
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  22. Yubraj Aryal (2006). Schopenhauer's Philosophy of Metaphysical Voluntarism. Journal of Philosophy: A Cross-Disciplinary Inquiry 2 (4):22-25.
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  23. Vahram Asdurian (2010). A dicotomia da vontade para a vida em Arthur Schopenhauer. Revista Inquietude 1 (1):80-89.
    nesta comunicação, pretende-se expor a dicotomia da objetivação da Vontade para a Vida, Der Wille zum Leben, em Schopenhauer como elemento metafísico, ou seja, o impulso que move tudo para a vida e anseia pela preservação da mesma, mas que, contudo, não traz em si nada que garanta a felicidade ou o bem-estar e chega ao ponto de fazer com que a atual geração sofra para que uma nova surja, pois a vontade não reconhece a si própria fora do corpo (...)
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  24. R. F. Atkinson (1983). HAMLYN, D. W. "Schopenhauer". [REVIEW] Mind 92:275.
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  25. John Atwell (1994). On Schopenhauer's Fourfold Root of the Principle of Sufficient Reason. International Studies in Philosophy 26 (1):142-143.
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  26. John E. Atwell (1996). Art as Liberation: A Central Theme of Schopenhauer's Philosophy. In Dale Jacquette (ed.), Schopenhauer, Philosophy, and the Arts. Cambridge University Press 81--106.
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  27. John E. Atwell (1995). Schopenhauer on the Character of the World the Metaphysics of Will. Monograph Collection (Matt - Pseudo).
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  28. Stephan Atzert (2006). "The Veil of Maya": Schopenhauer's System and Early Indian Thought (Review). Philosophy East and West 56 (4):675-678.
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  29. Dennis Vanden Auweele (2015). Schopenhauer on Religious Pessimism. International Journal for Philosophy of Religion 78 (1):53-71.
    Schopenhauer’s bifurcation between optimistic and pessimistic religions is made, so I argue here, by means of five criteria: to perceive of existence as punishment, to believe that salvation is not attained through ‘works’, to preach compassion so as to lead towards ascetics, to manifest an aura of mystery around religious doctrines and to, at some deep level, admit to the allegorical nature of religious creeds. By clearly showing what makes up the ‘pessimism’ of a ‘pessimistic religion’, Schopenhauer’s own philosophical pessimism (...)
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  30. Dennis Vanden Auweele (2013). Arthur Schopenhauer: On the Fourfold Root of the Principle of Sufficient Reason and Other Writings. Edited, Introduced and Translated by David Cartwright, Edward Erdmann and Christopher Janaway. Philosophischer Literaturanzeiger 66 (2):206-208.
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  31. R. Avilacrespo (1989). Schopenhauer, Pessimism and Philosophy. Pensamiento 45 (177):57-75.
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  32. Abd Al-Rahman Badawi (1945). Shupinhawar. Maktabat Al-Nahdah Al- Arabiyah.
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  33. J. Bahnsen, E. De Hartmann & J. Gerschel (1877). Un nouveau disciple de Schopenhauer. Revue Philosophique de la France Et de l'Etranger 3:10 - 31.
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  34. Sandra Baquedano Jer (2011). La canalización del dolor y el estancamiento del sufrimiento en Schopenhauer y De quincey. Discusiones Filosóficas 12 (18):107 - 123.
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  35. Sandra Baquedano Jer (2009). Los Éxtasis Metafísicos En Los Pensamientos de Schopenhauer y de Quincey. Discusiones Filosóficas 10 (15):97 - 111.
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  36. Sandra Baquedano Jer (2009). The Metaphysical Ecstasies in Schopenhauer's and De Quincey's Thoughts. Discusiones Filosóficas 10 (15):97 - 111.
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  37. Sandro Barbera (2008). Schopenhauer Sul Web. Giornale Critico Della Filosofia Italiana 28 (3):603.
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  38. Sandro Barbera (2006). The" Primeval Phenomenon of Ethics". The Concept of Compassion with Schopenhauer. Giornale Critico Della Filosofia Italiana 2 (2):197-219.
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  39. Jair Barbosa (1997). O Eterno Retorno do Mesmo de Nietzsche na Estética de Schopenhauer. Discurso 28:145-158.
    O artigo pretende mostrar que o pensamento do eterno retorno do mesmo de Nietzsche não é seu pensamento mais abismal (abgründlicher). como diz Ecce homo. mas na verdade tem um Grund (fundamento) bem localizado na filosofia de Schopenhauer. em especial nos textos estéticos.
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  40. Jair Barboza (2009). O discurso filosófico sobre as mulheres e o amor Kant, Schopenhauer e Nietzsche. Natureza Humana 11 (1):59-74.
    Este artigo examina o discurso filosófico sobre as mulheres e o amor, tomando como referência Kant, Schopenhauer e Nietzsche. Mostra que, se o tema érecorrente nas artes, o mesmo não ocorre na filosofia, encontrando entretanto um lugar de destaque nas filosofias da vida de Schopenhauer e Nietzsche.This article examines the philosophical discourse on women and love, taking as reference Kant, Schopenhauer and Nietzsche. It shows that if the subject is common in the arts, the same does not occur in the (...)
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  41. Jair Barboza (2009). Metafísica Do Irracional – Mal Radical Em Schelling E Schopenhauer. Veritas: Revista de Filosofia da PUCRS 54 (2):57-64.
    Este artigo intenta mostrar as bases conceituais de uma metafísica do irracional em Schelling e Schopenhuaer, quando ambos os autores identificam na vontade a essência cega e irracional do mundo.
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  42. Jair Barboza (2006). Way of Aesthetic Knowledge and World in Schopenhauer. Trans/Form/Ação 29 (2):33-42.
    This text aims to show that the way of aesthetic knowledge in Schopenhauer functions as a critic to the instrumetnal rationality of the science under the regency of the principle of suffciente reason.O presente texto intenta mostrar que o modo de conhecimento estético em Schopenhauer funciona como um poder de crítica à racionalidade instrumental da ciência regida pelo princípio de razão.
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  43. Jair Barboza (2005). Os limites da expressão. Linguagem e realidade em Schopenhauer. Veritas: Revista de Filosofia da PUCRS 50 (1):127-135.
    Este texto procura mostrar como a concepção de linguagem de Schopenhauer implica uma delimitação para o poder da razão na teoria do conhecimento. Noutras palavras, a investigação da estrutura da linguagem jamais pode expressar o sentido do mundo. PALAVRAS-CHAVE – Schopenhauer. Schelling. Linguagem. Expressão. Verdade. Realidade. ABSTRACT This text aims to show how the language conception of Schopenhauer implies a delimitation for the power of reason in the theory of knowledge. In other words, the investigation of language’s structure never can (...)
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  44. Jair Barboza (2002). Kants Begriff des Erhabenen und seine Rolle in Schopenhauers Ästhetik. Schopenhauer Jahrbuch 83:135-149.
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  45. Andrew Barley (2005). The Schopenhauer Cure. Philosophy Now 52:42-43.
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  46. Mateus de Freitas Barreiro (2006). Freud E Schopenhauer: Discussões Em Torno da Originalidade Na Construção da Teoria Psicanalítica. Human Nature 8 (s).
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  47. José María Artola Barrenechea (1989). El discurso de Schopenhauer sobre la «cosa en si». Logos 23 (5):83-118.
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  48. Marcio Benchimol Barros (2012). MUSIC AS A LADY OF WILL Essay on the Wagnerian Reading of Schopenhauer. Kriterion: Journal of Philosophy 53 (125):179-193.
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  49. Márcio Benchimol Barros (2012). Música como aia da vontade: ensaio sobre a leitura wagneriana de Schopenhauer. Kriterion: Journal of Philosophy 53 (125):179-193.
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  50. Ernst Barthel (1918). VIII. Schopenhauer-Kritik. Archiv für Geschichte der Philosophie 31 (1-4):153-160.
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