It was not until after the appearance of the second edition of his chief work that Schopenhauer experienced in increasing measure the satisfaction—­which his impatient ambition had expected much earlier—­of seeing his philosophy seriously considered.  A zealous apostle arose for him in Julius Frauenstaedt (died 1878; Letters on the Philosophy of Schopenhauer, 1854; New Letters on the Philosophy of Schopenhauer, 1876), who, originally an Hegelian, endeavored to remove pessimism from the master’s system.  Like Eduard von Hartmann, who will be discussed below, Julius Bahnsen (died 1882; The Contradiction in the Knowledge and Being of the World, the Principle and Particular Verification of Real-Dialectic, 1880-81; also, interesting characterological studies) seeks to combine elements from Schopenhauer and Hegel, while K. Peters (Will-world and World-will, 1883) shows in another direction points of contact with the first named thinker.  Of the younger members of the school we may name P. Deussen in Kiel (The Elements of Metaphysics, 2d ed., 1890), and Philipp Mainlaender (Philosophy of Redemption, 2d ed., 1879).  As we have mentioned above, Schopenhauer’s doctrines have exercised an attractive force in artistic circles also.  Richard Wagner (1813-83; Collected Writings, 9 vols., 1871-73, vol. x. 1883; 2d ed., 1887-88), whose earlier aesthetic writings (The Art-work of the Future, 1850; Opera and Drama, 1851) had shown the influence of Feuerbach, in his later works (Beethoven, 1870; Religion and Art, in the third volume of the Bayreuther Blaetter, 1880) became an adherent of Schopenhauer, after, in the Ring of the Nibelung, he had given poetical expression to a view of the world nearly allied to Schopenhauer’s, though this was previous to his acquaintance with the works of the latter.[1] One of the most thoughtful disciples of the Frankfort philosopher and the Bayreuth dramatist is Fried rich Nietzsche (born 1844).  His Unseasonable Reflections, 1873-76,[2] is a summons to return from the errors of modern culture, which, corrupted by the seekers for gain, by the state, by the polite writers and savants, especially by the professors of philosophy, has made men cowardly and false instead of simple and honorable, mere self-satisfied “philistines of culture.”  In his writings since 1878[3] Nietzsche has exchanged the role of a German Rousseau for that of a follower of Voltaire, to arrive finally at the ideal of the man above men.[4]

[Footnote 1:  Cf. on Wagner, Fr. v.  Hausegger, Wagner und Schopenhauer, 1878. [English translation of Wagner’s Prose Works by Ellis, vol. i., 1892.—­TR.]]

[Footnote 2:  “D.  Strauss, the Confessor and the Author”; “On the Advantage and Disadvantage of History for Life”; “Schopenhauer as an Educator”; “R.  Wagner in Bayreuth.”]

[Footnote 3:  Human, All-too-human, new ed., 1886; The Dawn, Thoughts on Human Prejudices, 1881; The Merry Science, 1882; So spake Zarathustra, 1883-84; Beyond Good and Evil, 1886; On the Genealogy of Morals, 1887, 2d ed., 1887; The Wagner Affair, 1888, 2d ed., 1892; Goetzendaemmerung, or How to Philosophize with the Hammer, 1889.]