such a summary, his methodology was resolutely empirical, rather than speculative or transcendental: Philosophy ... is a science, and as such has no articles of faith; accordingly, in it nothing can be assumed as existing except what is either positively given empirically, or demonstrated through indubitable conclusions. Also note: This actual world of what is knowable, in which we are and which is in us, remains both the material and the limit of our consideration. The argument that Buddhism affected Schopenhauer's philosophy more than any other Dharmic faith loses credence since he did not begin a serious study of Buddhism until after the publication of The World as Will and Representation in 1818. Scholars have started to revise earlier views about Schopenhauer's discovery of Buddhism. Proof of early interest and influence appears in Schopenhauer's 1815–16 notes (transcribed and translated by Urs App) about Buddhism. They are included in a recent case study that traces Schopenhauer's interest in Buddhism and documents its influence. Other scholarly work questions how similar Schopenhauer's philosophy actually is to Buddhism. Magic and occultism Some traditions in Western esotericism and parapsychology interested Schopenhauer and influenced his philosophical theories. He praised animal magnetism as evidence for the reality of magic in his On the Will in Nature, and went so far as to accept the division of magic into left-hand and right-hand magic, although he doubted the existence of demons. Schopenhauer grounded magic in the Will and claimed all forms of magical transformation depended on the human Will, not on ritual. This theory notably parallels Aleister Crowley's system of magic and its emphasis on human will. Given the importance of the Will to Schopenhauer's overarching system, this amounts to "suggesting his whole philosophical system had magical powers." Schopenhauer rejected the theory of disenchantment and claimed philosophy should synthesize itself with magic, which he believed amount to "practical metaphysics." Neoplatonism, including the traditions of Plotinus and to a lesser extent Marsilio Ficino, has also been cited as an influence on Schopenhauer. Interests Schopenhauer had a wide range of interests, from science and opera to occultism and literature. In his student years, Schopenhauer went more often to lectures in the sciences than philosophy. He kept a strong interest as his personal library contained near to 200 books of scientific literature at his death, and his works refer to scientific titles not found in the library. Many evenings were spent in