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.