Arthur Schopenhauer (1788-1860) developed an advanced theory of perception, representation and conceptualization. His philosophy revolves around the will as the fundamental driving force in existence. Schopenhauer’s understanding of perception is rooted in the subjective experience of each person.
Schopenhauer does not view perception as a passive mirror. It’s not an automatic, objective reflection of an external reality, but an active engagement with the world through the filter of one’s desires.
Schopenhauer introduced the theory of the will, especially as the “will to live.” Our desires and instincts shape how we perceive and represent the world. According to Schopenhauer, the will is a blind, irrational force that shapes our perception.
Schopenhauer’s concept of representation
In Schopenhauer’s philosophy, representation involves the individual mind’s construction of a subjective world based on sensory input. This representation is not an objective reflection of the external reality, but is tainted by the individual’s will.
Schopenhauer argued that reason plays a secondary role to the will, which is the driver of human actions and perceptions.
For Schopenhauer, conceptualization is tied to the will and to representation. Schopenhauer believed that our concepts are constructed by generalizing individual experiences guided by the will. Concepts are not detached and objective, but deeply intertwined with the subjective desires.
Schopenhauer presented his whole philosophy in his work “The World as Will and Representation,” published in 1818. In this book, Schopenhauer stresses the subjective factors (theory of the will) in the mind and in the nature of perception.
The will, according to Schopenhauer, is an irrational, blind, overwhelming force that propels life forward. It manifests in the ceaseless striving in animals and humans.
His theory of perception is aligned with his theory of the will. The will manifest itself in various forms. Perception, in this context, becomes the medium through which the will is influencing our desires and concept building.
Schopenhauer’s subjective perception
Schopenhauer diverges from traditional philosophical views by asserting that the will is not objective, but subjective. It is a part of our daily experience. Each individual’s perception is shaped by his unique desires. This subjectivity challenges the idea of universally objective representation and concepts.
To explain how perception works, Schopenhauer introduces the concept of “representation” (“Vorstellung” in German). He argues that our perception is polluted by representation, which acts comes from the will. This representation separates us from the will and shapes our perception.
Schopenhauer defined two representation types: perceptual and conceptual. The former refers to immediate, sensory inputs of the external world. The latter involves cognitive functions and abstract thinking. Both types of representation are subject to the influence of the will.
In Schopenhauer’s philosophy, the will is the primary force behind all phenomena. Perception, as the manifestation of the will, is influenced this driving force. Schopenhauer contends that our sensory experiences and perceptual representations are shaped by the will and by our desires.
The role of Schopenhauer’s theory of the will in perception
Schopenhauer theorized that the will seeks to objectify itself and that its objectification occurs through perception. Through repeated trial and error, the process is a rather tumultuous.
In order to explain the relationship between perception and the will, Schopenhauer distinguishes between phenomenon and noumenon. The former is the world as we perceive it, and the latter is made by things-in-themselves, beyond our perception.
Thus, our access to the noumenon is limited
Schopenhauer employed aesthetic experiences to illustrate the relationship between will and perception. In contemplation of art, representation momentarily fades, allowing individuals to connect with the will. Aesthetic experiences help us glimpse into the will, beyond out perception and representation.
Schopenhauer’s “veil of representation” is meant to explain why perception has no access to the will. This veil, comprised of percepts and concepts, separates perception from the things-in-themselves.
Schopenhauer’s definition of philosophical genius
The veil of representation, argued Schopenhauer, introduces a layer of subjectivity into our logic. Knowledge is polluted by the will, and the noumenon, remains behind the veil.
The influence of the will on percepts and concepts implies that objectivity is unattainable. The veil of representation is polluting our with the subjective nature of the will.
Schopenhauer believed that a deep understanding of the will can be gained through introspection; the philosopher’s job is to gain insights unpolluted by perception and representation.
In this respect, Schopenhauer defined philosophical genius as the ability to pierce the veil of representation. Philosophers with profound insights rise above subjective experience.
Schopenhauer’s perception and representation had a lasting influence on Jean-Paul Sartre (1905-1980) and Sigmund Freud (1856-1939).
Schopenhauer’s ideas compared to René Descartes’
Schopenhauer’s philosophy can be seen as a response to the prevailing idealism of the early nineteenth century, especially Immanuel Kant (1724-1804) and Friedrich Hegel (1770-1831). In contrast to idealists, Schopenhauer concentrated on the bold, irrational nature of the will.
In the twentieth century, Edmund Husserl (1859-1838) and Maurice Merleau-Ponty (1908-1961) retook themes present in Schopenhauer’s work about perception and representation.
I don’t want to end this section without comparing the ideas of Schopenhauer and René Descartes (1596-1650). Descartes regarded the mind (res cogitans) and the body (res extensa) as distinct substances.
According to Descartes, perception puts the mind in contact with external reality through the senses. He famously declared, “Cogito, ergo sum” (“I think, therefore I am”), emphasizing self-awareness as the foundation of all knowledge.
Representation, in Descartes’ philosophy, is tied to clear and distinct ideas, which are the hallmark of true knowledge. By means of reason, the mind can form objective representations of reality and gain knowledge.
For Descartes, conceptualization entails combining and re-combining clear and distinct ideas. Mathematical relationships between ideas provide the ideal basis for conceptualization. Descartes’ views on percepts and concepts continue to shape philosophical discussions to this day.
If you are interested in applying rational philosophy to your own life, I recommend you my book titled “Sequentiality: The amazing power of finding the right sequence of steps.”
Related articles
Schopenhauer and Nietzsche: similarities and differences
Reasons for the similarities and differences between Schopenhauer and Nietzsche
Origins of the similarities and differences between Schopenhauer and Nietzsche
Critique of Schopenhauer’s philosophy of perception
Comparison of Schopenhauer and Hegel
Impact of the comparison between Schopenhauer and Hegel