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[Excerpt from the 1883 English translation of Book I of:]<\/span><\/p>\n The World As Will And Idea<\/span><\/p>\n By<\/span><\/p>\n Arthur Schopenhauer<\/span><\/p>\n <\/p>\n First Book. The World As Idea.<\/span><\/p>\n <\/p>\n First Aspect. The Idea Subordinated To The Principle Of Sufficient Reason: The Object Of Experience And Science.<\/span><\/p>\n <\/p>\n 1. \u201cThe world is my idea:\u201d\u2014this is a truth which holds good for everything that lives and knows, though man alone can bring it into reflective and abstract consciousness. If he really does this, he has attained to philosophical wisdom. It then becomes clear and certain to him that what he knows is not a sun and an earth, but only an eye that sees a sun, a hand that feels an earth; that the world which surrounds him is there only as idea, i.e., only in relation to something else, the consciousness, which is himself. If any truth can be asserted a priori, it is this: for it is the expression of the most general form of all possible and thinkable experience: a form which is more general than time, or space, or causality, for they all presuppose it; and each of these, which we have seen to be just so many modes of the principle of sufficient reason, is valid only for a particular class of ideas; whereas the antithesis of object and subject is the common form of all these classes, is that form under which alone any idea of whatever kind it may be, abstract or intuitive, pure or empirical, is possible and thinkable. No truth therefore is more certain, more independent of all others, and less in need of proof than this, that all that exists for knowledge, and therefore this whole world, is only object in relation to subject, perception of a perceiver, in a word, idea. This is obviously true of the past and the future, as well as of the present, of what is farthest off, as of what is near; for it is true of time and space themselves, in which alone these distinctions arise. All that in any way belongs or can belong to the world is inevitably thus conditioned through the subject, and exists only for the subject. The world is idea.<\/span><\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n And, as other luminaries have said:<\/span><\/p>\n <\/p>\n It is a question of fact, whether the perceptions of the senses be produced by external objects, resembling them<\/em>; how shall this question be determined? By experience surely; as all other questions of a like nature. But here experience is, and must be entirely silent. The mind has never anything present to it but the perceptions, and cannot possibly reach any experience of their connexion with objects. The supposition of such a connexion is, therefore, without any foundation in reasoning.<\/span> <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n Whatsoever accidents or qualities our senses make us think there be in the world, they be not there, but are seeming and apparitions only: the things that really are in the world without us are those motions by which these seemings are caused.<\/span> <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n
\n David Hume (1711 \u2013 1776) [emphasis added]<\/span><\/p>\n
\nThomas Hobbes (1588 – 1679)<\/span><\/p>\n