Schopenhauer opens his Criticism of the Kantian Philosophy with a striking claim: it is easier to point out faults in a great mind's work than to expound its value, because faults are particular and finite while excellence is unfathomable. This sets the tone for a volume that is as much a polemic as a philosophical exposition. The translator's preface and the table of contents reveal a work structured around a sustained critique of Kant, followed by supplements that extend Schopenhauer's own system. The excerpts show a writer who is combative, aphoristic, and deeply concerned with the limits of rational knowledge.

The Critic as Combatant

The appendix, Criticism of the Kantian Philosophy, is not a neutral assessment but a vigorous attack. Schopenhauer praises Kant's distinction between phenomenon and thing-in-itself, yet accuses him of inconsistency and obscurity. He writes that Kant's errors are 'particular and finite' while his merits are 'inexhaustible'—a backhanded compliment that allows Schopenhauer to position himself as the true successor. The tone is confident, even arrogant, as he claims to have uncovered the fundamental flaw in Kant's system: the failure to recognize the will as the thing-in-itself. This section is dense with references to Kant's terminology, but Schopenhauer's prose remains lucid, punctuated by sharp judgments.

Learning, Intuition, and the Burden of Books

In the supplements, Schopenhauer turns to epistemology and the psychology of learning. He argues that true wisdom arises not from abstract rational knowledge but from 'the clear and profound apprehension of the world in perception.' He compares learning to a heavy suit of armor that burdens the weak, and books to ladder rungs that should be left behind once climbed. Those who merely accumulate facts, he says, 'remain always below, because they bear what ought to have borne them.' The metaphor is extended with a reference to Heraclitus: 'much learning does not teach understanding.' Schopenhauer's style here is conversational yet authoritative, blending classical allusions with vivid imagery.

The Primacy of Will in Self-Consciousness

Chapter XIX, 'On the Primacy of the Will in Self-Consciousness,' is central to Schopenhauer's project. He argues that the will is the innermost essence of the human being, more fundamental than the intellect. The excerpts do not reveal his full argument, but the title alone signals a reversal of the traditional priority of reason. Schopenhauer's method is to examine self-consciousness directly, claiming that we are aware of our will more immediately than our thoughts. This section likely contains his critique of Kant's practical reason and his own account of moral motivation. The prose is systematic but animated by a sense of discovery.

Readers approaching this volume should be prepared for a work that is both a critique and a continuation. Schopenhauer's voice is unmistakable: combative, erudite, and often ironic. The supplements are not mere appendages but integral to his system, developing themes introduced in the first volume. Pay attention to his use of metaphor and analogy, which often carry the weight of his arguments. This is philosophy as a personal testament, demanding engagement rather than passive acceptance.