Chapter XV · Notes
C. T. (Charles Thomas) Campion translation
68 What Schopenhauer wrote after this, his chief work, which was printed when he was thirty, are only appendixes and popular explanations of it: Concerning the Will in Nature (1836), The Two Fundamental Problems of Ethics (1840), Parerga and Paralipomena (2 vols., 1851).
69 In 1802-1804 Anquetil Duperron (1731-1805) published in two volumes, with a Latin translation, the Oupnek’hat, a collection of fifty Upanishads, which he had brought back from India in a Persian text.
70 The World as Will and Idea, vol. ii., chap. xli.
71 The World as Will and Idea, vol. i., chap. lxix.
72 That the man who has won through to complete world- and life-denial remains holy even if he commits actions which according to accepted ideas are unethical, is taught by the Bhagavadgita as well as by the Upanishads.
73 The World as Will and Idea, vol. i., chap. lxviii.
74 Friedrich Nietzsche: Old-fashioned Reflexions (4 parts, 1873-1876), Human and All too Human (3 vols., 1878-1880), Joyous Science (1882), Thus spake Zarathustra (4 parts, 1883-1885), Beyond Good and Evil (1886), On the Genealogy of Morality (1887), The Will to Power (posthumous, 1906).
75 Max Stirner (1806-1856), whose real name was Kaspar Schmidt, has recently been regarded as a predecessor of Nietzsche’s on account of his book, The Individual and His Property (1845), in which he supports the theory of merciless egoism. But he is not one. He has provided no really deep philosophical background for his anarchistic egoism. He speaks as a mere logician, and does not rise above the level of the Greek sophists. A religious reverence for life, such as Nietzsche feels, is not to be found in him.