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The Anglo-Saxon reception of Schopenhauer has a long and valuable tradition. An early reaction to Schopenhauer’s thought from outside the German-speaking world was the appearance in the Westminster Review for 1853of Iconoclasm in German Philosophy , an insightful essay of apprecia- tion written by John Oxenford. A gratified Schopenhauer was able to remark: my philosophy has just set foot in England (To Lindner, 27. 4. 1853). It remained there and spread throughout the English-speaking countries. In the following decades Schopenhauer’s works were translated into English: carrying on the task of translation begun in the nineteenth century there stands out, particularly, the masterly achievement of Eric F. Payne. No less active, however, has been the philosophical discussion devoted to Schopen- hauer in books and journal-articles. In 1890Wallace published the first biog- raphy of Schopenhauer in English, and the monographs by Caldwell (1894) and Coppleston (1946) are cornerstones of a continuous, if not widespread, concern with Schopenhauer’s philosophy in the English language. An in- creased interest in Schopenhauer in the Anglo-Saxon countries has mani- fested itself in the last twenty-five years (Gardener (1963), Hamlyn (1980), Fox (ed. ) (1980), Magee (1983) inter alia). The present study carries on this tradition. Its distinctiveness consists in its explicit connecting of Schopenhauer’s work to the philosophy ofKant. The author’s intimate knowledge of both thinkers has already been estab- lished in previous studies.
