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Unformatted text preview: ______________________________________________________________________________, and ___________________________________________________________________________________________________. These are sometimes called "natural evil" and "moral evil," respectively.) But now notice: If there is no such transcendent being, there can be no transcendent meaning of life, according to Schopenhauer. This is why Schopenhauer in effect embraces Premise 2 of the Nihilist's Worry. 3 Still, the rejection of a transcendent meaning of life, and the acceptance of the likes of Premise 2 of the Nihilist's Worry, doesn't alone make him a nihilist. What about an immanentist perspective? Does Schopenhauer reject Premise 3 of the Nihilist's Worry? He doesn't; in fact, he accepts Premise 3 as well. Moreover, he goes on to give an argument in support of the likes of Premise 3. Straightforwardly, his line of thought in support of that premise- - that is, in support of the claim that there is no immanent meaning of life- - is this: The only thing that could possibly serve as an immanent meaning of life would be getting more of what we want out of life than what we don't want, i.e. getting more ________________________________________________________ _________________________ than _________________________________________________________________________. (Schopenhauer treats ______________________________________________________ as equivalent to the satisfaction of desire. ______________________________________________________, in his view, amounts to the frustration of desire.) But, as it turns out, Schopenhauer argues, we can't possibly get this: the satisfaction of desire can never outweigh the frustration of desire in life. Hence, according to Sch...
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This document was uploaded on 03/12/2014 for the course PHIL 1000 at UWO.

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