Schopenhauer's identification of the Kantian " noumenon " ( i . e ., the actually existing entity ) with what he termed " will " deserves some explanation.
22.
Here he says that he agrees with Kant, who made a distinction between the world of phenomena and the noumenon, although he is critical of Kant s disregard for mystical experience.
23.
The noumenon was what Kant called the " Ding an sich " ( the Thing in Itself ), the reality that is the foundation of our mental representations of an external world.
24.
While terms such as haecceity, quiddity, noumenon and hypokeimenon all evoke the essence of a thing, they each have subtle differences and refer to different aspects of the thing's essence.
25.
However, in Kant's mind, this only separated dogmatism from " critique " philosophy : neither sciences nor philosophy must answer questions about noumenons, since this superate their innate capacities.
26.
The wide influences of Platonism and Kantianism in Western philosophy can arguably be partially attributed to the indeterminacies of some of their most fundamental concepts ( namely, the Idea and the Noumenon, respectively ).
27.
Plotinus argues of the disconnect or great barrier that is created between the nous or mind's noumenon ( see Heraclitus ) and the material world ( phenomenon ) by believing the material world is evil.
28.
A crucial difference between the noumenon and the thing-in-itself is that to call something a noumenon is to claim a kind of knowledge, whereas Kant insisted that the thing-in-itself is unknowable.
29.
A crucial difference between the noumenon and the thing-in-itself is that to call something a noumenon is to claim a kind of knowledge, whereas Kant insisted that the thing-in-itself is unknowable.
30.
At the same time, noumenon is also transcendent, not in the sense that it can have independent existence in separation from " ten thousand things ", but in the sense that it is the substance of all things.
