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.
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