2023/04/22

Friedrich Wilhelm Joseph Schelling - Wikipedia 철학의 원리로서의 자아 프리드리히 빌헬름 요제프 셸링 (지은이), 한자경 (옮긴이) 서광사 1999-04-20 정가 8,000원 판매가 7,600원 (5% 할인) + 마일리지 400원 배송료 유료 (도서 1만5천원 이상 무료) 카드/간편결제 할인무이자 할부소득공제 350원 전자책 전자책 출간알림 신청 무이자 할부 안내 * 2~3개월 무이자 : 신한, 국민,현대,롯데,하나 * 2~4개월 무이자 : 농협 * 2~6개월 무이자 : 비씨, 우리(BC아님) ※ 전월대비 변경사항 : 비씨카드 2~3개월 → 2~6개월 / 삼성카드 2~3개월 → 중단 ※ 제휴 신용카드 결제시 무이자+제휴카드 혜택 가능합니다. ※ 오프라인결제/Non ActiveX 결제(간편결제)/카카오페이/네이버페이/페이코 등 간편결제/법인/체크/선불/기프트/문화누리/은행계열카드/ 알라딘 캐시와 같은 정기과금 결제 등은 행사대상에서 제외됩니다. ※ 무이자할부 결제 시 카드사 포인트 적립에서 제외될 수 있습니다. ※ 본 행사는 카드사 사정에 따라 변경 또는 중단될 수 있습니다. 확인 보관함담기 품절 판매 알림신청 8 100자평 0편리뷰 1편 세일즈포인트 178 양장본160쪽148*210mm (A5)224g ISBN 9788930620956 주제분류신간알리미 신청 대학교재/전문서적 > 인문계열 > 철학 인문학 > 서양철학 > 근대철학 > 피히테/셸링더보기 1:1 문의 선물하기 공유하기 새상품 - eBook -출간 알림 신청 중고상품 (1) 30,000원 중고 알라딘에 팔기 중고 회원에게 팔기 중고 등록 알림 신청 관련 이벤트전체보기더보기 2023 이 분야 최고의 책. 투표하면 1천원 적립금 이 달의 적립금 혜택 모든 책 오늘 출고 서비스 오픈 함께 사면 무료배송. 1천원~3천원대 굿즈 총집합 이 시간, 알라딘 사은품 총집합! 책소개 칸트, 피히테를 계승하여 헤겔로 이어 주는 독일 관념론의 대표적인 철학자 셸링이 ‘자아’의 철학적 의미를 밝힌 책. 셸링의 자아에 대한 사유에 앞서 자아를 철학의 본격적 주제로 등장시킨 철학자는 바로 데카르트이다. 데카르트는 세계 또는 신보다 그 존재가 더 확실하고 더 자명한 것은 무언가를 찾고 의심하는 방법적 회의를 통해 자아를 찾아냈다. 그러나 데카르트는 자신이 직관한 자아를 어떻게 해석해야 할 것인지를 알지 못했다. 이에 관념론적 형이상학자들은 경험적 자아와 초월적 자아, 제약된 현상적 자아와 무제약적 절대적 자아, 개체적 자아와 보편적 자아를 구분하는 작업을 시작하는데, 이를 행한 사람이 바로 칸트이다. 칸트 이후의 독일 관념론은 칸트에 의해 구분된 이 두 측면을 변증법적 관계로 발전시켜 나간다. 셸링은 피히테의 영향을 받아 이 책에서 사유와 존재가 하나인 절대자, 다른 지식에 의해 결코 제약받지 않는 무제약적 절대 자아를 철학의 출발점 또는 철학의 제일원리로 간주한다. 원칙적으로 사물화 또는 객체화될 수 없는 무제약자란 셸링에 따르면 주체에 대면한 객관적 사물, 즉 객체도 아니고 그렇다고 객관화가 가능한 주체도 아니며, 오직 주객 분리 이전의 “절대적 자아”일 뿐이다. 셸링은 "자아는 모든 존재와 모든 실재성을 포함하며, 따라서 자아는 자아 외부의 실재성에 의해 제한되지 않는다. 그러므로 자아는 단적으로 무한하다. 그리고 자아의 단일성과 통일성으로부터 자아의 분할 불가능성은 귀결된다. 자아의 분할 불가능성으로부터 자아의 불변성이 나온다. 자아는 항상 자기 자신과 동일하며, 모든 변화 너머의 존재"라고 자아를 규정한다. 그리고 나서 자아의 근원 형식과 자아의 자기 정립에 관하여 논의한다. 결론에 이르러 셸링은 관념론적 형이상학자들이 시도했던 경험적 자아와 초월적 자아의 구분을 발전시켜 절대적 자아의 절대적 자유와 경험적 자아의 초월적 자유의 관계, 경험적 자아의 초월적 자유와 자연 인과성간의 조화에 관해 말한다. 즉 그 둘의 조화 원리는 절대적 자아 안에 있으며, 경험적 자아를 절대적 자아로 동일화해 나가는 것이 곧 도덕성의 완성이라는 것이다. 셸링은 결국 유한한 자아는 무한자에게 있어 현실적인 것을 세계 안에서 산출하도록 노력해야 함을 주장한다.접기 목차 - 옮긴이의 말 - 제1판의 서문 1. 지식의 실재성의 궁극적 근거:무제약자 2. 무제약자는 어디에서 찾을 수 있는가? 3. 무제약자, 즉 절대적 자아는 어떤 존재인가? 4. 완성적 독단론의 비판 5. 미완성적 독단론의 비판 6. 미완성적 비판주의(의식의 철학) 비판 7. 완성적 비판주의 8. 자아의 근원 형식:순수 동일성 9. 자아의 자기 정립:자유와 지적 직관 10. 자아의 양 11. 자아의 성질 12. 자아의 관계 13. 자아의 양태 14. 관념론과 실재론의 개념 규정 15. 이론적 명제 일반의 형식 16. 양에 따르는 일반적 명제의 규정 17. 성질에 따르는 일반적 명제의 규정 18. 양태에 따르는 일반적 명제의 규정 19. 절대적 정립 명제:자아=자아 20. 동일성의 원리와 종합의 원리 21. 가능성·현실성·필연성의 구분 22. 절대적 자아의 절대적 자유와 경험적 자아의 초월적 자유의 관계 23. 경험적 자아의 초월적 자유와 자연 인과성의 조화 - 옮긴이 해제 접기 저자 소개 지은이: 프리드리히 빌헬름 요제프 셸링 저자파일 신간알리미 신청 최근작 : <조형예술과 자연의 관계>,<원서발췌 선험적 관념론의 체계>,<[큰글씨책] 원서발췌 선험적 관념론의 체계> … 총 224종 (모두보기) 프리드리히 셸링(Friedrich Wilhelm Joseph Schelling)은 1775년 독일 뷔르템베르크의 레온베르크에서 루터교의 목사 아들로 태어났다. 조숙했던 셸링은 15세에 튀빙겐 대학에 입학했다. 튀빙겐 대학에서 헤겔(Hegel) 및 횔덜린(H?lderlin)과 친구가 된다. 17세 때 이미 원죄에 관한 내용으로 학위논문을 썼다. 이어 1793년부터 지속적으로 일련의 철학 논문들을 발표하기 시작했다. 처음 몇몇 글에서는 피히테에게 많은 영향을 받은 흔적이 나타나지만, 1797년에 발표된 ≪자연철학에 대한 이념≫에서부터는 자신만의 고유한 철학 세계를 펼쳐나가기 시작한다. 곧이어 1798년 괴테의 추천으로 예나 대학의 교수로 초빙된다. 그때 예나에는 독일철학의 리더였던 피히테가 있었는데, 피히테는 셸링의 우상이었으며 친구이기도 했다. 셸링은 예나에서 괴테, 실러, 슐레겔 같은 독일 낭만파 작가들과 사귀었으며, 카롤리네 슐레겔을 만나 1803년 결혼한다. 1802년과 1803년에 헤겔과 함께 <철학 비판지(Kritisches Journal der Philosophie)>를 제작했다. 헤겔은 셸링보다 다섯 살 위였지만 셸링을 친구이자 스승처럼 생각했고, 헤겔의 첫 번째 저술도 ≪피히테의 철학 체계와 셸링의 철학 체계의 차이(Differenz des Fichteschen und Schellingschen System der Philosophie)≫(1801)다. 그러나 튀빙겐 대학에서부터 맺어온 셸링과 헤겔의 우정은 헤겔이 ≪정신현상학(Ph?nomenologie des Geistes)≫(1807)을 발표한 후 안타깝게도 깨지고 만다. 셸링은 1803년 뷔르츠부르크 대학 교수로 자리를 옮겼고, 1806년에는 뮌헨으로 가서 바이에른 학술원 회원과 미술대학 사무총장을 역임하게 된다. 에를랑겐 대학에서도 강의했으며, 1827년에는 뮌헨 대학 교수직을 맡고 미술대학 학장도 지내게 된다. 1841년 프리드리히 빌헬름 4세가 베를린 대학으로 셸링을 초빙했으며 그는 그곳에서 1846년까지 교수직을 수행했다. 베를린에서 그의 강의를 들은 학생 중에는 나중에 유명해진 사람이 많았는데, 그중에는 키르케고르(Søren Kierkegaard), 엥겔스(Friedrich Engels), 부르크하르트(Jacob Burckhardt), 바쿠닌(Mikhail Bakunin)도 있었다. 셸링은 1854년 스위스의 바트라가츠에서 죽었다. 대표작으로는 ≪자연철학에 대한 이념≫(1797), ≪자연철학의 체계에 대한 첫 번째 기획≫(1799), ≪선험적 관념론의 체계≫(1800), ≪대학 수업 방법에 관한 강의(Vorlesungen ?ber die Methode des akademischen Studiums)≫(1803), ≪예술철학(Philosophie der Kunst)≫(1802∼1803, 강의 내용을 책으로 펴낸 것), ≪인간의 자유의 본질에 관한 탐구(Untersuchungen ?ber das Wesen der menschlichen Freiheit)≫(1809), 사후 출간된 ≪신화철학(Philosophie der Mythologie)≫(1856), ≪계시철학(Philosophie der Offenbarung)≫(1861) 등이 있다.접기 옮긴이: 한자경 저자파일 신간알리미 신청 최근작 : <불교의 무아론>,<의지, 자유로운가 속박되어 있는가>,<매거진 G 3호 우리는 왜 여행하는가?> … 총 48종 (모두보기) 이화여자대학교 철학과와 동 대학교 대학원을 졸업했다. 독일 프라이부르크대학교에서 서양철학(칸트)을 공부하고, 동국대학교 불교학과에서 불교철학(유식)을 공부했다. 현재 이화여자대학교 철학과 교수로 재직 중이다. 저서로 『칸트와 초월철학: 인간이란 무엇인가』(서우철학상 수상), 『불교의 무아론』(청송학술상 수상), 『실체의 연구: 서양 형이상학의 역사』, 『한국철학의 맥』, 『명상의 철학적 기초』, 『자아의 연구』, 『자아의 탐색』, 『유식무경: 유식 불교에서의 인식과 존재』, 『동서양의 인간 이해』, 『일심의 철학』, 『불교 철학의 전개: 인도에서 한국까지』, 『칸트 철학에의 초대』, 『나를 찾아가는 21字의 여정』,『불교철학과 현대윤리의 만남』(원효학술상 수상), 『헤겔 정신현상학의 이해』, 『대승기신론 강해』(불교출판문화상 대상 수상), 『화두: 철학자의 간화선 수행 체험기』, 『선종영가집 강해』, 『심층마음의 연구』(반야학술상 수상), 『마음은 이미 마음을 알고 있다: 공적영지』, 『성유식론 강해: 아뢰야식』, 『마음은 어떻게 세계를 만드는가: 일체유심조』 등이 있으며, 역서로는 피히테의 『인간의 사명』, 『전체 지식론의 기초』와 셸링의 『인간 자유의 본질』, 『철학의 원리로서의 자아』, 『자연철학의 이념』이 있다.접기


철학의 원리로서의 자아 
프리드리히 빌헬름 요제프 셸링 (지은이), 한자경 (옮긴이) 서광사 1999-04-20

책소개

칸트, 피히테를 계승하여 헤겔로 이어 주는 독일 관념론의 대표적인 철학자 셸링이 ‘자아’의 철학적 의미를 밝힌 책.

셸링의 자아에 대한 사유에 앞서 자아를 철학의 본격적 주제로 등장시킨 철학자는 바로 데카르트이다. 데카르트는 세계 또는 신보다 그 존재가 더 확실하고 더 자명한 것은 무언가를 찾고 의심하는 방법적 회의를 통해 자아를 찾아냈다. 
그러나 데카르트는 자신이 직관한 자아를 어떻게 해석해야 할 것인지를 알지 못했다. 
이에 관념론적 형이상학자들은 
  • 경험적 자아와 초월적 자아, 
  • 제약된 현상적 자아와 무제약적 절대적 자아, 
  • 개체적 자아와 보편적 자아를 
구분하는 작업을 시작하는데, 

이를 행한 사람이 바로 칸트이다. 칸트 이후의 독일 관념론은 칸트에 의해 구분된 이 두 측면을 변증법적 관계로 발전시켜 나간다.

셸링은 피히테의 영향을 받아 이 책에서 
  • 사유와 존재가 하나인 절대자, 다른 지식에 의해 결코 제약받지 않는 무제약적 절대 자아를 철학의 출발점 또는 철학의 제일원리로 간주한다. 
  • 원칙적으로 사물화 또는 객체화될 수 없는 무제약자란 셸링에 따르면 주체에 대면한 객관적 사물, 즉 객체도 아니고 그렇다고 객관화가 가능한 주체도 아니며, 오직 주객 분리 이전의 “절대적 자아”일 뿐이다.

셸링은 "자아는 모든 존재와 모든 실재성을 포함하며, 따라서 자아는 자아 외부의 실재성에 의해 제한되지 않는다. 그러므로 자아는 단적으로 무한하다. 그리고 자아의 단일성과 통일성으로부터 자아의 분할 불가능성은 귀결된다. 자아의 분할 불가능성으로부터 자아의 불변성이 나온다. 자아는 항상 자기 자신과 동일하며, 모든 변화 너머의 존재"라고 자아를 규정한다. 그리고 나서 자아의 근원 형식과 자아의 자기 정립에 관하여 논의한다.

결론에 이르러 셸링은 관념론적 형이상학자들이 시도했던 경험적 자아와 초월적 자아의 구분을 발전시켜 절대적 자아의 절대적 자유와 경험적 자아의 초월적 자유의 관계, 경험적 자아의 초월적 자유와 자연 인과성간의 조화에 관해 말한다. 

즉 그 둘의 조화 원리는 절대적 자아 안에 있으며, 경험적 자아를 절대적 자아로 동일화해 나가는 것이 곧 도덕성의 완성이라는 것이다. 셸링은 결국 유한한 자아는 무한자에게 있어 현실적인 것을 세계 안에서 산출하도록 노력해야 함을 주장한다.


목차
- 옮긴이의 말
- 제1판의 서문
1. 지식의 실재성의 궁극적 근거:무제약자
2. 무제약자는 어디에서 찾을 수 있는가?
3. 무제약자, 즉 절대적 자아는 어떤 존재인가?
4. 완성적 독단론의 비판
5. 미완성적 독단론의 비판
6. 미완성적 비판주의(의식의 철학) 비판
7. 완성적 비판주의
8. 자아의 근원 형식:순수 동일성
9. 자아의 자기 정립:자유와 지적 직관
10. 자아의 양
11. 자아의 성질
12. 자아의 관계
13. 자아의 양태
14. 관념론과 실재론의 개념 규정
15. 이론적 명제 일반의 형식
16. 양에 따르는 일반적 명제의 규정
17. 성질에 따르는 일반적 명제의 규정
18. 양태에 따르는 일반적 명제의 규정
19. 절대적 정립 명제:자아=자아
20. 동일성의 원리와 종합의 원리
21. 가능성·현실성·필연성의 구분
22. 절대적 자아의 절대적 자유와 경험적 자아의 초월적 자유의 관계
23. 경험적 자아의 초월적 자유와 자연 인과성의 조화
- 옮긴이 해제

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저자 소개
지은이: 프리드리히 빌헬름 요제프 셸링 저자파일  신간알리미 신청
최근작 : <조형예술과 자연의 관계>,<원서발췌 선험적 관념론의 체계>,<[큰글씨책] 원서발췌 선험적 관념론의 체계> … 총 224종 (모두보기)

프리드리히 셸링(Friedrich Wilhelm Joseph Schelling)은 1775년 독일 뷔르템베르크의 레온베르크에서 루터교의 목사 아들로 태어났다. 조숙했던 셸링은 15세에 튀빙겐 대학에 입학했다. 튀빙겐 대학에서 헤겔(Hegel) 및 횔덜린(H?lderlin)과 친구가 된다. 17세 때 이미 원죄에 관한 내용으로 학위논문을 썼다. 이어 1793년부터 지속적으로 일련의 철학 논문들을 발표하기 시작했다.
처음 몇몇 글에서는 피히테에게 많은 영향을 받은 흔적이 나타나지만, 1797년에 발표된 ≪자연철학에 대한 이념≫에서부터는 자신만의 고유한 철학 세계를 펼쳐나가기 시작한다. 곧이어 1798년 괴테의 추천으로 예나 대학의 교수로 초빙된다. 그때 예나에는 독일철학의 리더였던 피히테가 있었는데, 피히테는 셸링의 우상이었으며 친구이기도 했다. 셸링은 예나에서 괴테, 실러, 슐레겔 같은 독일 낭만파 작가들과 사귀었으며, 카롤리네 슐레겔을 만나 1803년 결혼한다. 1802년과 1803년에 헤겔과 함께 <철학 비판지(Kritisches Journal der Philosophie)>를 제작했다. 헤겔은 셸링보다 다섯 살 위였지만 셸링을 친구이자 스승처럼 생각했고, 헤겔의 첫 번째 저술도 ≪피히테의 철학 체계와 셸링의 철학 체계의 차이(Differenz des Fichteschen und Schellingschen System der Philosophie)≫(1801)다. 그러나 튀빙겐 대학에서부터 맺어온 셸링과 헤겔의 우정은 헤겔이 ≪정신현상학(Ph?nomenologie des Geistes)≫(1807)을 발표한 후 안타깝게도 깨지고 만다.

셸링은 1803년 뷔르츠부르크 대학 교수로 자리를 옮겼고, 1806년에는 뮌헨으로 가서 바이에른 학술원 회원과 미술대학 사무총장을 역임하게 된다. 에를랑겐 대학에서도 강의했으며, 1827년에는 뮌헨 대학 교수직을 맡고 미술대학 학장도 지내게 된다. 1841년 프리드리히 빌헬름 4세가 베를린 대학으로 셸링을 초빙했으며 그는 그곳에서 1846년까지 교수직을 수행했다. 베를린에서 그의 강의를 들은 학생 중에는 나중에 유명해진 사람이 많았는데, 그중에는 키르케고르(Søren Kierkegaard), 엥겔스(Friedrich Engels), 부르크하르트(Jacob Burckhardt), 바쿠닌(Mikhail Bakunin)도 있었다. 셸링은 1854년 스위스의 바트라가츠에서 죽었다.
대표작으로는 ≪자연철학에 대한 이념≫(1797), ≪자연철학의 체계에 대한 첫 번째 기획≫(1799), ≪선험적 관념론의 체계≫(1800), ≪대학 수업 방법에 관한 강의(Vorlesungen ?ber die Methode des akademischen Studiums)≫(1803), ≪예술철학(Philosophie der Kunst)≫(1802∼1803, 강의 내용을 책으로 펴낸 것), ≪인간의 자유의 본질에 관한 탐구(Untersuchungen ?ber das Wesen der menschlichen Freiheit)≫(1809), 사후 출간된 ≪신화철학(Philosophie der Mythologie)≫(1856), ≪계시철학(Philosophie der Offenbarung)≫(1861) 등이 있다.접기


옮긴이: 한자경 저자파일  신간알리미 신청
최근작 : <불교의 무아론>,<의지, 자유로운가 속박되어 있는가>,<매거진 G 3호 우리는 왜 여행하는가?> … 총 48종 (모두보기)
이화여자대학교 철학과와 동 대학교 대학원을 졸업했다. 독일 프라이부르크대학교에서 서양철학(칸트)을 공부하고, 동국대학교 불교학과에서 불교철학(유식)을 공부했다. 현재 이화여자대학교 철학과 교수로 재직 중이다. 저서로 『칸트와 초월철학: 인간이란 무엇인가』(서우철학상 수상), 『불교의 무아론』(청송학술상 수상), 『실체의 연구: 서양 형이상학의 역사』, 『한국철학의 맥』, 『명상의 철학적 기초』, 『자아의 연구』, 『자아의 탐색』, 『유식무경: 유식 불교에서의 인식과 존재』, 『동서양의 인간 이해』, 『일심의 철학』, 『불교 철학의 전개: 인도에서 한국까지』, 『칸트 철학에의 초대』, 『나를 찾아가는 21字의 여정』,『불교철학과 현대윤리의 만남』(원효학술상 수상), 『헤겔 정신현상학의 이해』, 『대승기신론 강해』(불교출판문화상 대상 수상), 『화두: 철학자의 간화선 수행 체험기』, 『선종영가집 강해』, 『심층마음의 연구』(반야학술상 수상), 『마음은 이미 마음을 알고 있다: 공적영지』, 『성유식론 강해: 아뢰야식』, 『마음은 어떻게 세계를 만드는가: 일체유심조』 등이 있으며, 역서로는 피히테의 『인간의 사명』, 『전체 지식론의 기초』와 셸링의 『인간 자유의 본질』, 『철학의 원리로서의 자아』, 『자연철학의 이념』이 있다.접기


Friedrich Wilhelm Joseph Schelling - Wikipedia

Friedrich Wilhelm Joseph Schelling

From Wikipedia, the free encyclopedia
Friedrich Wilhelm Joseph Schelling
Nb pinacoteca stieler friedrich wilhelm joseph von schelling.jpg
Schelling by Joseph Karl Stieler, 1835
Born27 January 1775
Died20 August 1854 (aged 79)
EducationTübinger StiftUniversity of Tübingen
(1790–1795: M.A., 1792; PhD, 1795)
Leipzig University
(1797; no degree)
Era19th-century philosophy
RegionWestern philosophy
SchoolContinental philosophy
German idealism
Post-Kantian transcendental idealism[1] (before 1800)
Objective idealism
Absolute idealism (after 1800)[2]
Naturphilosophie (a combination of transcendental realism and transcendental naturalism)[3]
Jena Romanticism
Romanticism in science
Correspondence theory of truth[4]
InstitutionsUniversity of Jena
University of Würzburg
University of Erlangen
University of Munich
University of Berlin
ThesisDe Marcione Paulinarum epistolarum emendatore (On Marcion as emendator of the Pauline letters) (1795)
Doctoral advisorsGottlob Christian Storr
Main interests
Naturphilosophienatural scienceaestheticsmetaphysicsepistemologyChristian philosophy
Notable ideas
List
Influences
Influenced
Signature
Friedrich Wilhelm Joseph Schelling Signature - 01.svg

Friedrich Wilhelm Joseph Schelling (German: [ˈfʁiːdʁɪç ˈvɪlhɛlm ˈjoːzɛf ˈʃɛlɪŋ];[13][14][15][16] 27 January 1775 – 20 August 1854), later (after 1812) von Schelling, was a German philosopher. Standard histories of philosophy make him the midpoint in the development of German idealism, situating him between Johann Gottlieb Fichte, his mentor in his early years, and Georg Wilhelm Friedrich Hegel, his one-time university roommate, early friend, and later rival. Interpreting Schelling's philosophy is regarded as difficult because of its evolving nature.

Schelling's thought in the main has been neglected, especially in the English-speaking world. An important factor in this was the ascendancy of Hegel, whose mature works portray Schelling as a mere footnote in the development of idealism. Schelling's Naturphilosophie also has been attacked by scientists for its tendency to analogize and lack of empirical orientation.[17] However, some later philosophers have shown interest in re-examining Schelling's body of work.

Life[edit]

Early life[edit]

Schelling was born in the town of Leonberg in the Duchy of Württemberg (now Baden-Württemberg), the son of Joseph Friedrich Schelling and Gottliebin Marie.[18] From 1783 to 1784 Schelling attended the Latin school in Nürtingen and knew Friedrich Hölderlin, who was five years his senior. Subsequently Schelling attended the monastic school at Bebenhausen, near Tübingen, where his father was chaplain and an Orientalist professor.[19] On 18 October 1790,[20] at the age of 15, he was granted permission to enroll at the Tübinger Stift (seminary of the Evangelical-Lutheran Church in Württemberg), despite not having yet reached the normal enrollment age of 20. At the Stift, he shared a room with Hegel as well as Hölderlin, and the three became good friends.[21]

Schelling studied the Church fathers and ancient Greek philosophers. His interest gradually shifted from Lutheran theology to philosophy. In 1792 he graduated with his master's thesis, titled Antiquissimi de prima malorum humanorum origine philosophematis Genes. III. explicandi tentamen criticum et philosophicum,[22][23] and in 1795 he finished his doctoral thesis, titled De Marcione Paulinarum epistolarum emendatore (On Marcion as emendator of the Pauline letters) under Gottlob Christian Storr. Meanwhile, he had begun to study Kant and Fichte, who influenced him greatly.[24] Representative of Schelling´s early period is also a discourse between him and the philosophical writer Jacob Hermann Obereit [de], who was Fichte´s housemate at that time, in letters and in Fichte´s Journal (1796/97) on interactionthe pragmatic and Leibniz.[25]

In 1797, while tutoring two youths of an aristocratic family, he visited Leipzig as their escort and had a chance to attend lectures at Leipzig University, where he was fascinated by contemporary physical studies including chemistry and biology. He also visited Dresden, where he saw collections of the Elector of Saxony, to which he referred later in his thinking on art. On a personal level, this Dresden visit of six weeks from August 1797 saw Schelling meet the brothers August Wilhelm Schlegel and Karl Friedrich Schlegel and his future wife Caroline (then married to August Wilhelm), and Novalis.[26]

Jena period[edit]

After two years tutoring, in October 1798, at the age of 23, Schelling was called to University of Jena as an extraordinary (i.e., unpaid) professor of philosophy. His time at Jena (1798–1803) put Schelling at the centre of the intellectual ferment of Romanticism. He was on close terms with Johann Wolfgang von Goethe, who appreciated the poetic quality of the Naturphilosophie, reading Von der Weltseele. As the prime minister of the Duchy of Saxe-Weimar, Goethe invited Schelling to Jena. On the other hand, Schelling was unsympathetic to the ethical idealism that animated the work of Friedrich Schiller, the other pillar of Weimar Classicism. Later, in Schelling's Vorlesung über die Philosophie der Kunst (Lecture on the Philosophy of Art, 1802/03), Schiller's theory on the sublime was closely reviewed.

In Jena, Schelling was on good terms with Fichte at first, but their different conceptions, about nature in particular, led to increasing divergence. Fichte advised him to focus on transcendental philosophy: specifically, Fichte's own Wissenschaftlehre. But Schelling, who was becoming the acknowledged leader of the Romantic school, rejected Fichte's thought as cold and abstract.

Schelling was especially close to August Wilhelm Schlegel and his wife, Caroline. A marriage between Schelling and Caroline's young daughter, Auguste Böhmer, was contemplated by both. Auguste died of dysentery in 1800, prompting many to blame Schelling, who had overseen her treatment. Robert Richards, however, argues in his book The Romantic Conception of Life that Schelling's interventions were most likely irrelevant, as the doctors called to the scene assured everyone involved that Auguste's disease was inevitably fatal.[27] Auguste's death drew Schelling and Caroline closer. Schlegel had moved to Berlin, and a divorce was arranged with Goethe's help. Schelling's time at Jena came to an end, and on 2 June 1803 he and Caroline were married away from Jena. Their marriage ceremony was the last occasion Schelling met his school friend the poet Friedrich Hölderlin, who was already mentally ill at that time.

In his Jena period, Schelling had a closer relationship with Hegel again. With Schelling's help, Hegel became a private lecturer (Privatdozent) at Jena University. Hegel wrote a book titled Differenz des Fichte'schen und Schelling'schen Systems der Philosophie (Difference between Fichte's and Schelling's Systems of Philosophy, 1801), and supported Schelling's position against his idealistic predecessors, Fichte and Karl Leonhard Reinhold. Beginning in January 1802, Hegel and Schelling published the Kritisches Journal der Philosophie (Critical Journal of Philosophy) as co-editors, publishing papers on the philosophy of nature, but Schelling was too busy to stay involved with the editing and the magazine was mainly Hegel's publication, espousing a thought different from Schelling's. The magazine ceased publication in the spring of 1803 when Schelling moved from Jena to Würzburg.

Move to Würzburg and personal conflicts[edit]

After Jena, Schelling went to Bamberg for a time, to study Brunonian medicine (the theory of John Brown) with Adalbert Friedrich Marcus [de] and Andreas Röschlaub.[28] From September 1803 until April 1806 Schelling was professor at the new University of Würzburg. This period was marked by considerable flux in his views and by a final breach with Fichte and Hegel.

In Würzburg, a conservative Catholic city, Schelling found many enemies among his colleagues and in the government. He moved then to Munich in 1806, where he found a position as a state official, first as associate of the Bavarian Academy of Sciences and Humanities and secretary of the Royal Academy of Fine Arts, afterwards as secretary of the Philosophische Klasse (philosophical section) of the Academy of Sciences. 1806 was also the year Schelling published a book in which he criticized Fichte openly by name. In 1807 Schelling received the manuscript of Hegel's Phaenomenologie des Geistes (Phenomenology of the Spirit or Mind), which Hegel had sent to him, asking Schelling to write the foreword. Surprised to find critical remarks directed at his own philosophical theory, Schelling wrote back, asking Hegel to clarify whether he had intended to mock Schelling's followers who lacked a true understanding of his thought, or Schelling himself. Hegel never replied. In the same year, Schelling gave a speech about the relation between the visual arts and nature at the Academy of Fine Arts; Hegel wrote a severe criticism of it to one of his friends. After that, they criticized each other in lecture rooms and in books publicly until the end of their lives.

Munich period[edit]

Without resigning his official position in Munich, he lectured for a short time in Stuttgart (Stuttgarter Privatvorlesungen [Stuttgart private lectures], 1810), and seven years at the University of Erlangen (1820–1827).[29] In 1809 Karoline died,[30] just before he published Freiheitsschrift (Freedom Essay) the last book published during his life. Three years later, Schelling married one of her closest friends, Pauline Gotter, in whom he found a faithful companion.[30]

During the long stay in Munich (1806–1841) Schelling's literary activity came gradually to a standstill. It is possible that it was the overpowering strength and influence of the Hegelian system that constrained Schelling, for it was only in 1834, after the death of Hegel, that, in a preface to a translation by Hubert Beckers of a work by Victor Cousin, he gave public utterance to the antagonism in which he stood to the Hegelian, and to his own earlier, conception of philosophy. The antagonism certainly was not new; the 1822 Erlangen lectures on the history of philosophy expressed the same in a pointed fashion, and Schelling had already begun the treatment of mythology and religion which, in his view, constituted the true positive complements to the negative of logical or speculative philosophy.[30]

Berlin period[edit]

Public attention was powerfully attracted by hints of a new system which promised something more positive, especially in its treatment of religion, than the apparent results of Hegel's teaching. The appearance of critical writings by David Friedrich StraussLudwig Feuerbach, and Bruno Bauer, and the disunion in the Hegelian school itself, expressed a growing alienation from the then dominant philosophy. In Berlin, the headquarters of the Hegelians, this found expression in attempts to obtain officially from Schelling a treatment of the new system that he was understood to have in reserve. Its realization did not come about until 1841, when Schelling's appointment as Prussian privy councillor and member of the Berlin Academy, gave him the right, a right he was requested to exercise, to deliver lectures in the university.[30] Among those in attendance at his lectures were Søren Kierkegaard (who said Schelling talked "quite insufferable nonsense" and complained that he did not end his lectures on time),[31] Mikhail Bakunin (who called them "interesting but rather insignificant"), Jacob BurckhardtAlexander von Humboldt[32][33] (who never accepted Schelling's natural philosophy),[34] future church historian Philip Schaff[35] and Friedrich Engels (who, as a partisan of Hegel, attended to "shield the great man's grave from abuse").[36] The opening lecture of his course was attended by a large and appreciative audience. The enmity of his old foe, H. E. G. Paulus, sharpened by Schelling's success, led to surreptitious publication of a verbatim report of the lectures on the philosophy of revelation. Schelling did not succeed in obtaining legal condemnation and suppression of this piracy and he stopped delivering public lectures in 1845.[30]

Works[edit]

A February 1848 daguerreotype of Schelling

In 1793 Schelling contributed to Heinrich Eberhard Gottlob Paulus's periodical Memorabilien. His 1795 dissertation was De Marcione Paullinarum epistolarum emendatore (On Marcion as emendator of the Pauline letters).[19] In 1794, Schelling published an exposition of Fichte's thought entitled Ueber die Möglichkeit einer Form der Philosophie überhaupt (On the Possibility of a Form of Philosophy in General).[37] This work was acknowledged by Fichte himself and immediately earned Schelling a reputation among philosophers. His more elaborate work, Vom Ich als Prinzip der Philosophie, oder über das Unbedingte im menschlichen Wissen (On the I as Principle of Philosophy, or on the Unconditioned in Human Knowledge, 1795), while still remaining within the limits of the Fichtean idealism, showed a tendency to give the Fichtean method a more objective application, and to amalgamate Spinoza's views with it. He contributed articles and reviews to the Philosophisches Journal of Fichte and Friedrich Immanuel Niethammer, and threw himself into the study of physical and medical science. In 1795 Schelling published Philosophische Briefe über Dogmatismus und Kritizismus (Philosophical Letters on Dogmatism and Criticism), consisting of 10 letters addressed to an unknown interlocutor that presented both a defense and critique of the Kantian system.

Between 1796/97 there was written a seminal manuscript now known as the Das älteste Systemprogramm des deutschen Idealismus ("The Oldest Systematic Program of German Idealism"). It survives in Hegel's handwriting. First published in 1916 by Franz Rosenzweig, it was attributed to Schelling. It has also been claimed that Hegel or Hölderlin was the author.[38][39]

In 1797, Schelling published the essay Neue Deduction des Naturrechts ("New Deduction of Natural Law"), which anticipated Fichte's treatment of the topic in Grundlage des Naturrechts (Foundations of Natural Law). His studies of physical science bore fruit in Ideen zu einer Philosophie der Natur (Ideas Concerning a Philosophy of Nature, 1797), and the treatise Von der Weltseele (On the World-Soul, 1798). In Ideen Schelling referred to Leibniz and quoted from his Monadology. He held Leibniz in high regard because of his view of nature during his natural philosophy period.

In 1800 Schelling published System des transcendentalen Idealismus (System of Transcendental Idealism). In this book Schelling described transcendental philosophy and nature philosophy as complementary to one another. Fichte reacted by stating that Schelling's argument was unsound: in Fichte's theory nature as Not-Self (Nicht-Ich = object) could not be a subject of philosophy, whose essential content is the subjective activity of the human intellect. The breach became unrecoverable in 1801 after Schelling published Darstellung des Systems meiner Philosophie ("Presentation of My System of Philosophy"). Fichte thought this title absurd since, in his opinion, philosophy could not be personalized. Moreover, in this book Schelling publicly expressed his estimation of Spinoza, whose work Fichte had repudiated as dogmatism, and declared that nature and spirit differ only in their quantity, but are essentially identical. According to Schelling, the absolute was the indifference to identity, which he considered to be an essential philosophical subject.

The "Aphorismen über die Naturphilosophie" ("Aphorisms on Nature Philosophy"), published in the Jahrbücher der Medicin als Wissenschaft (1805–1808), are for the most part extracts from the Würzburg lectures, and the Denkmal der Schrift von den göttlichen Dingen des Herrn Jacobi ("Monument to the Scripture of the Divine Things of Mr. Jacobi")[30] was a response to an attack by Jacobi (the two accused each other of atheism[40]). A work of significance is the 1809 Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände (Philosophical Inquiries into the Essence of Human Freedom), which elaborates, with increasing mysticism, on ideas in the 1804 work Philosophie und Religion (Philosophy and Religion).[30] However, in a change from the Jena period, evil is not an appearance coming from quantitative differences between the real and the ideal, but is something substantial. This work clearly paraphrased Kant's distinction between intelligible and empirical character. Schelling himself called freedom "a capacity for good and evil".

The 1815 essay Ueber die Gottheiten zu Samothrake ("On the Divinities of Samothrace") was ostensibly a part of a larger work, Weltalter ("The Ages of the World"), frequently announced as ready for publication, but of which little was ever written. Schelling planned Weltalter as a book in three parts, describing the past, present, and future of the world; however, he began only the first part, rewriting it several times and at last keeping it unpublished. The other two parts were left only in planning. Christopher John Murray describes the work as follows:

Building on the premise that philosophy cannot ultimately explain existence, he merges the earlier philosophies of Nature and identity with his newfound belief in a fundamental conflict between a dark unconscious principle and a conscious principle in God. God makes the universe intelligible by relating to the ground of the real but, insofar as nature is not complete intelligence, the real exists as a lack within the ideal and not as reflective of the ideal itself. The three universal ages – distinct only to us but not in the eternal God – therefore comprise a beginning where the principle of God before God is divine will striving for being, the present age, which is still part of this growth and hence a mediated fulfillment, and a finality where God is consciously and consummately Himself to Himself.[41]

No authentic information on Schelling's new positive philosophy (positive Philosophie) was available until after his death at Bad Ragatz, on 20 August 1854. His sons then issued four volumes of his Berlin lectures: vol. i. Introduction to the Philosophy of Mythology (1856); ii. Philosophy of Mythology (1857); iii. and iv. Philosophy of Revelation (1858).[30]

Periodization[edit]

Schelling, at all stages of his thought, called to his aid outward forms of some other system. Fichte, Spinoza, Jakob Boehme and the mystics, and finally, major Greek thinkers with their NeoplatonicGnostic, and Scholastic commentators, give colouring to particular works. In Schelling's own view, his philosophy fell into three stages. These were:[30]

  1. Transition from Fichte's philosophy to a more objective conception of nature (an advance to Naturphilosophie)
  2. Formulation of the identical, indifferent, absolute substratum of both nature and spirit (Identitätsphilosophie).
  3. Opposition of negative and positive philosophy, which was the theme of his Berlin lectures, though the concepts can be traced back to 1804.

Naturphilosophie[edit]

The function of Schelling's Naturphilosophie is to exhibit the ideal as springing from the real. The change which experience brings before us leads to the conception of duality, the polar opposition through which nature expresses itself. The dynamic series of stages in nature are matter (as the equilibrium of the fundamental expansive) and contractive forces (light, with its subordinate processes of magnetism, electricity, and chemical action) and organism (with its component phases of reproduction, irritability and sensibility).[42]

Reputation and influence[edit]

Some scholars characterize Schelling as a protean thinker who, although brilliant, jumped from one subject to another and lacked the synthesizing power needed to arrive at a complete philosophical system. Others challenge the notion that Schelling's thought is marked by profound breaks, instead arguing that his philosophy always focused on a few common themes, especially human freedom, the absolute, and the relationship between spirit and nature. Unlike Hegel, Schelling did not believe that the absolute could be known in its true character through rational inquiry alone.

Schelling is still studied, although his reputation has varied over time. His work impressed the English romantic poet and critic Samuel Taylor Coleridge, who introduced his ideas into English-speaking culture, sometimes without full acknowledgment, as in the Biographia Literaria. Coleridge's critical work was influential, and it was he who introduced into English literature Schelling's concept of the unconscious. Schelling's System of Transcendental Idealism has been seen as a precursor of Sigmund Freud's Interpretation of Dreams (1899).[43]

Slavoj Zizek is one example of contemporary philosophers influenced by Schelling's philosophy.[44]

Up to 1950, Schelling was almost a forgotten philosopher even in Germany. In the 1910s and 1920s, philosophers of neo-Kantianism and neo-Hegelianism, like Wilhelm Windelband or Richard Kroner, tended to describe Schelling as an episode connecting Fichte and Hegel. His late period tended to be ignored, and his philosophies of nature and of art in the 1790s and first decade of the 19th century were the main focus. In this context Kuno Fischer characterized Schelling's early philosophy as "aesthetic idealism", focusing on the argument where he ranked art as "the sole document and the eternal organ of philosophy" (das einzige wahre und ewige Organon zugleich und Dokument der Philosophie). From socialist philosophers like György Lukács, he was regarded as anachronistic. An exception was Martin Heidegger, who found in Schelling's On Human Freedom central themes of Western ontology - being, existence, and freedom - and expounded on them in his 1936 lectures.

In the 1950s, the situation began to change. In 1954, the centennial of his death, an international conference on Schelling was held. Several philosophers, including Karl Jaspers, gave presentations about the uniqueness and relevance of his thought, the interest shifting toward his later work on the origin of existence. Schelling was the subject of Jürgen Habermas's 1954 dissertation.[10]

In 1955 Jaspers published Schelling, representing him as a forerunner of the existentialists and Walter Schulz, one of organizers of the 1954 conference, published "Die Vollendung des Deutschen Idealismus in der Spätphilosophie Schellings" ("The Perfection of German Idealism in Schelling's Late Philosophy") claiming that Schelling had made German idealism complete with his late philosophy, particularly with his Berlin lectures in the 1840s. Schulz presented Schelling as the person who resolved the philosophical problems which Hegel had left incomplete, in contrast to the contemporary idea that Schelling had been surpassed by Hegel much earlier. Theologian Paul Tillich wrote: "what I learned from Schelling became determinative of my own philosophical and theological development".[45] Maurice Merleau-Ponty likened his own project of natural ontology to Schelling's in his 1957–58 Course on Nature.

In the 1970s nature was again of interest to philosophers in relation to environmental issues. Schelling's philosophy of nature, particularly his intention to construct a program which covers both nature and the intellectual life in a single system and method, and restore nature as a central theme of philosophy, has been reevaluated in the contemporary context. His influence and relation to the German art scene, particularly to Romantic literature and visual art, has been an interest since the late 1960s, from Philipp Otto Runge to Gerhard Richter and Joseph Beuys. This interest has been revived in recent years through the work of the environmental philosopher Arran Gare who has identified a tradition of Schellingian science overcoming the opposition between science and the humanities, and offering the basis for an understanding of ecological science and ecological philosophy.[46]

In relation to psychology, Schelling was considered to have coined the term "unconsciousness". Slavoj Žižek has written two books attempting to integrate Schelling's philosophy, mainly his middle period works including Weltalter, with work of Jacques Lacan.[47][48] The opposition and division in God and the problem of evil in God examined by the later Schelling influenced Luigi Pareyson's thought.[49][50][51] Ken Wilber places Schelling as one of two philosophers who "after Plato, had the broadest impact on the Western mind".[52]

Quotations[edit]

  • "Nature is visible spirit, spirit is invisible nature." ["Natur ist hiernach der sichtbare Geist, Geist die unsichtbare Natur"] (Ideen, "Introduction")
  • "History as a whole is a progressive, gradually self-disclosing revelation of the Absolute." (System of Transcendental Idealism, 1800)
  • "Now if the appearance of freedom is necessarily infinite, the total evolution of the Absolute is also an infinite process, and history itself a never wholly completed revelation of that Absolute which, for the sake of consciousness, and thus merely for the sake of appearance, separates itself into conscious and unconscious, the free and the intuitant; but which itself, however, in the inaccessible light wherein it dwells, is Eternal Identity and the everlasting ground of harmony between the two." (System of Transcendental Idealism, 1800)
  • "Has creation a final goal? And if so, why was it not reached at once? Why was the consummation not realized from the beginning? To these questions there is but one answer: Because God is Life, and not merely Being." (Philosophical Inquiries into the Nature of Human Freedom, 1809)
  • "Only he who has tasted freedom can feel the desire to make over everything in its image, to spread it throughout the whole universe." (Philosophical Inquiries into the Nature of Human Freedom, 1809)
  • "As there is nothing before or outside of God he must contain within himself the ground of his existence. All philosophies say this, but they speak of this ground as a mere concept without making it something real and actual." (Philosophical Inquiries into the Nature of Human Freedom, 1809)
  • "[The Godhead] is not divine nature or substance, but the devouring ferocity of purity that a person is able to approach only with an equal purity. Since all Being goes up in it as if in flames, it is necessarily unapproachable to anyone still embroiled in Being." (The Ages of the World, c. 1815)
  • "God then has no beginning only insofar as there is no beginning of his beginning. The beginning in God is eternal beginning, that is, such a one as was beginning from all eternity, and still is, and also never ceases to be beginning." (Quoted in Hartshorne & Reese, Philosophers Speak of God, Chicago: U of Chicago P, 1953, p. 237.)

Bibliography[edit]

Selected works are listed below.[53]

  • Ueber Mythen, historische Sagen und Philosopheme der ältesten Welt (On Myths, Historical Legends and Philosophical Themes of Earliest Antiquity, 1793)[19]
  1. Ueber die Möglichkeit einer Form der Philosophie überhaupt (On the Possibility of an Absolute Form of Philosophy, 1794),[37]
  2. Vom Ich als Prinzip der Philosophie oder über das Unbedingte im menschlichen Wissen (Of the I as the Principle of Philosophy or on the Unconditional in Human Knowledge, 1795), and
  3. Philosophische Briefe über Dogmatismus und Kriticismus (Philosophical Letters on Dogmatism and Criticism, 1795).[30]
  • 1, 2, 3 in The Unconditional in Human Knowledge: Four Early Essays 1794–6, translation and commentary by F. Marti, Lewisburg: Bucknell University Press (1980).
  • De Marcione Paulinarum epistolarum emendatore (1795).[54]
  • Abhandlung zur Erläuterung des Idealismus der Wissenschaftslehre (1796).[55] Translated as Treatise Explicatory of the Idealism in the 'Science of Knowledge' in Thomas Pfau, Idealism and the Endgame of Theory, Albany: SUNY Press (1994).
  • Ideen zu einer Philosophie der Natur als Einleitung in das Studium dieser Wissenschaft (1797) as Ideas for a Philosophy of Nature: as Introduction to the Study of this Science, translated by E. E. Harris and P. Heath, introduction R. Stern, Cambridge: Cambridge University Press (1988).
  • Von der Weltseele (1798).
  • System des transcendentalen Idealismus (1800) as System of Transcendental Idealism, translated by P. Heath, introduction M. Vater, Charlottesville: University Press of Virginia (1978).
  • Ueber den wahren Begriff der Naturphilosophie und die richtige Art ihre Probleme aufzulösen (1801).
  • "Darstellung des Systems meiner Philosophie" (1801), also known as "Darstellung meines Systems der Philosophie", as "Presentation of My System of Philosophy," translated by M. Vater, The Philosophical Forum32(4), Winter 2001, pp. 339–371.
  • Bruno oder über das göttliche und natürliche Prinzip der Dinge (1802) as Bruno, or on the Natural and the Divine Principle of Things, translated with an introduction by M. Vater, Albany: State University of New York Press (1984).
  • On the Relationship of the Philosophy of Nature to Philosophy in General (1802). Translated by George di Giovanni and H.S. Harris in Between Kant and Hegel, Albany: SUNY Press (1985).
  • Philosophie der Kunst (lecture) (delivered 1802–3; published 1859) as The Philosophy of Art (1989) Minnesota: Minnesota University Press.
  • Vorlesungen über die Methode des akademischen Studiums (delivered 1802; published 1803) as On University Studies, translated E. S. Morgan, edited N. Guterman, Athens, Ohio: Ohio University Press (1966).
  • Ideas on a Philosophy of Nature as an Introduction to the Study of This Science (Second edition, 1803). Translated by Priscilla Hayden-Roy in Philosophy of German Idealism, New York: Continuum (1987).
  • System der gesamten Philosophie und der Naturphilosophie insbesondere (Nachlass) (1804). Translated as System of Philosophy in General and of the Philosophy of Nature in Particular in Thomas Pfau, Idealism and the Endgame of Theory, Albany: SUNY Press (1994).
  • Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände (1809) as Of Human Freedom, a translation with critical introduction and notes by J. Gutmann, Chicago: Open Court (1936); also as Philosophical Investigations into the Essence of Human Freedom, trans. Jeff Love and Johannes Schmidt, SUNY Press (2006).
  • Clara. Oder über den Zusammenhang der Natur- mit der Geisterwelt (Nachlass) (1810) as Clara: or on Nature's Connection to the Spirit World trans. Fiona Steinkamp, Albany: State University of New York Press, 2002.
  • Stuttgart Seminars (1810), translated by Thomas Pfau in Idealism and the Endgame of Theory, Albany: SUNY Press (1994).
  • Weltalter (1811–15) as The Ages of the World, translated with introduction and notes by F. de W. Bolman, jr., New York: Columbia University Press (1967); also in The Abyss of Freedom/Ages of the World, trans. Judith Norman, with an essay by Slavoj Žižek, Ann Arbor: The University of Michigan Press (1997).
  • "Ueber die Gottheiten von Samothrake" (1815) as Schelling's Treatise on 'The Deities of Samothrace', a translation and introduction by R. F. Brown, Missoula, Mont.: Scholars Press (1977).
  • Darstellung des philosophischen Empirismus (Nachlass) (1830).
  • Philosophie der Mythologie (lecture) (1842).
  • Philosophie der Offenbarung (lecture) (1854).
  • Zur Geschichte der neueren Philosophie (probably 1833–4) as On the History of Modern Philosophy, translation and introduction by A. Bowie, Cambridge: Cambridge University Press (1994).
Collected works in German
AAHistorisch-kritische Schelling-Ausgabe der Bayerischen Akademie der Wissenschaften. Edited by Hans Michael Baumgartner, Wilhelm G. Jacobs, Jörg Jantzen, Hermann Krings and Hermann Zeltner, Stuttgart-Bad Cannstatt: Frommann-Holzboog, 1976 ff.
SWFriedrich Wilhelm Joseph von Schellings sämmtliche Werke. Edited by K. F. A. Schelling. 1st division (Abteilung): 10 vols. (= I–X); 2nd division: 4 vols. (= XI–XIV), Stuttgart/Augsburg 1856–1861. The original edition in new arrangement edited by M. Schröter, 6 main volumes (Hauptbände), 6 supplementary volumes (Ergänzungsbände), Munich, 1927 ff., 2nd edition 1958 ff.

See also[edit]

Notes[edit]

  1. ^ Nectarios G. Limnatis, German Idealism and the Problem of Knowledge: Kant, Fichte, Schelling, and Hegel, Springer, 2008, pp. 166, 177.
  2. ^ Frederick BeiserGerman Idealism: The Struggle Against Subjectivism, 1781–1801, Harvard University Press, 2002, p. 470.
  3. ^ Frederick BeiserGerman Idealism: The Struggle Against Subjectivism, 1781–1801, Harvard University Press, 2002, p. 483.
  4. ^ Joel Harter, Coleridge's Philosophy of Faith: Symbol, Allegory, and Hermeneutics, Mohr Siebeck, 2011, p. 91.
  5. ^ The term absoluter Idealismus occurs for the first time in 1802. See Ueber das Verhältniß der Naturphilosophie zur Philosophie überhaupt or Vorlesungen über die Methode des academischen Studiums.
  6. ^ Friedrich Wilhelm Joseph Schelling, Ideen zu einer Philosophie der Natur als Einleitung in das Studium dieser Wissenschaft (1797): Second Book, ch. 7: "Philosophie der Chemie überhaupt".
  7. ^ Friedrich Wilhelm Joseph von Schelling by Saitya Brata Das in Internet Encyclopedia of Philosophy, 2011.
  8. ^ Joseph B. Maier, Judith Marcus, and Zoltán Tarrp (ed.), German Jewry: Its History and Sociology: Selected Essays by Werner J. Cahnman, Transaction Publishers, 1989, p. 212.
  9. Jump up to:a b Robert J. Richards, The Romantic Conception of Life: Science and Philosophy in the Age of Goethe, University of Chicago Press, 2002, p. 129.
  10. Jump up to:a b Habermas, Jurgen (1954). Das Absolute und die Geschichte. Von der Zwiespältigkeit in Schellings Denken (in German). Gummersbach.
  11. ^ Pinkard, Terry (2002). German Philosophy 1760–1860. The Legacy of Idealism. Cambridge University Press. p. https://books.google.com/books?id=GBu-Mvg1-FkC&pg=PA172 172]. ISBN 978-0-521-66381-6.
  12. ^ Voegelin and Schelling on Freedom and the Beyond by Steven F. McGuire Das in voegelinview, 2 April 2012.
  13. ^ "Friedrich – Französisch-Übersetzung – Langenscheidt Deutsch-Französisch Wörterbuch" (in German and French). Langenscheidt. Retrieved 20 October 2018.
  14. ^ "Wilhelm – Französisch-Übersetzung – Langenscheidt Deutsch-Französisch Wörterbuch" (in German and French). Langenscheidt. Retrieved 20 October 2018.
  15. ^ "Joseph – Französisch-Übersetzung – Langenscheidt Deutsch-Französisch Wörterbuch" (in German and French). Langenscheidt. Retrieved 20 October 2018.
  16. ^ Wells, John C. (2008). Longman Pronunciation Dictionary (3rd ed.). Longman. ISBN 978-1-4058-8118-0.
  17. ^ Bowie, Andrew (19 July 2012). "Friedrich Wilhelm Joseph von Schelling". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
  18. ^ Richard H. Popkin, ed. (31 December 2005). The Columbia History of Western PhilosophyColumbia University Press. p. 529. ISBN 978-0-231-10129-5.
  19. Jump up to:a b c Adamson & Mitchell 1911, p. 316.
  20. ^ John Morley (ed.), The Fortnightly Review, Voll. 10, 12, London: Chapman & Hall, 1870, p. 500.
  21. ^ Frederick C. Beiser, ed. (1993). The Cambridge Companion to HegelCambridge University Press. p. 419. ISBN 978-1-139-82495-8.
  22. ^ History of Philosophy: From Thales to the Present Time, Volume 2, C. Scribner's Sons, 1874, p. 214.
  23. ^ The thesis is available online at the Munich Digitization Center.
  24. ^ Adamson & Mitchell 1911, p. 316–318.
  25. ^ Hüttner, Jörg; Walter, Martin (2021). "'What, at the End, is the Real in our Ideas?' A Discourse between Schelling and Obereit. (= 'Was ist am Ende das Reale in unsern Vorstellungen?' Ein Diskurs zwischen Schelling und Obereit.)". Schelling-Studien8: 3–25.
  26. ^ Robert J. RichardsThe Romantic Conception of Life: Science and Philosophy in the Age of Goethe (2002), p. 149.
  27. ^ Richards, p. 171 note 141.
  28. ^ Wallen, Martin (2004). City of Health, Fields of Disease: Revolutions in the Poetry, Medicine, and Philosophy of Romanticism. Ashgate Publishing, Ltd. p. 123ISBN 978-0-7546-3542-0.
  29. ^ Konzett, Matthias. Encyclopedia of German literature. Routledge, 2015. p. 852.
  30. Jump up to:a b c d e f g h i j Adamson & Mitchell 1911, p. 317.
  31. ^ See On the Concept of Irony with Continual Reference to Socrates by Søren Kierkegaard, 1841.
  32. ^ Lara Ostaric, Interpreting Schelling: Critical Essays, Cambridge University Press, 2014, p. 218.
  33. ^ "Friedrich Wilhelm Joseph Schelling – Biography" at egs.edu.
  34. ^ Nicolaas A. Rupke, Alexander von Humboldt: A Metabiography, University of Chicago Press, p. 116.
  35. ^ “The Life of Philip Schaff, in Part Autobiographical” by David Schaff.
  36. ^ Tristram Hunt, Marx's General: The Revolutionary Life of Friedrich Engels (Henry Holt and Co., 2009: ISBN 978-0-8050-8025-4), pp. 45–46.
  37. Jump up to:a b Adamson & Mitchell 1911, p. 319.
  38. ^ Crites, Stephen (1 November 2010) [1998]. Dialectic and Gospel in the Development of Hegel's Thinking. Penn State Press. p. 62. ISBN 978-0-271-04386-9.
  39. ^ Kai Hammermeister, The German Aesthetic Tradition, Cambridge University Press, 2002, p. 76.
  40. ^ John Laughland, Schelling Versus Hegel: From German Idealism to Christian Metaphysics (Ashgate Publishing, Ltd., 2007: ISBN 978-0-7546-6118-4), p. 119.
  41. ^ Christopher John Murray, Encyclopedia of the Romantic Era, 1760–1850 (Taylor & Francis, 2004: ISBN 978-1-57958-422-1), pp. 1001–02.
  42. ^ "The briefest and best account in Schelling himself of Naturphilosophie is that contained in the Einleitung zu dem Ersten Entwurf (S.W. iii.). A full and lucid statement of Naturphilosophie is that given by K. Fischer in his Gesch. d. n. Phil., vi. 433–692" (Adamson & Mitchell 1911, p. 318).
  43. ^ Bowie, Andrew (1990). Aesthetics and Subjectivity. From Kant to Nietzsche. Manchester University Press. p. 89. ISBN 978-0-719-04011-5.
  44. ^ "Friedrich Wilhelm Joseph Schelling"Stanford Encyclopedia of Philosophy. 10 May 2017.
  45. ^ Paul Tillich, A History of Christian Thought 438 Simon and Schuster, 1972.
  46. ^ Gare, Arran (2013). "Overcoming the Newtonian paradigm: The unfinished project of theoretical biology from a Schellingian perspective"Progress in Biophysics and Molecular Biology113 (1): 5–24. doi:10.1016/j.pbiomolbio.2013.03.002hdl:1959.3/315891PMID 23562477.
  47. ^ Žižek, Slavoj (1996). The indivisible remainder: An essay on Schelling and related matters. London: Verso. ISBN 978-1-859-84094-8.
  48. ^ Žižek, Slavoj (2009). The parallax view (1st paperback ed.). Cambridge, Mass.: MIT. ISBN 978-0-262-51268-8.
  49. ^ Braidotti, Rosi (2014). After Poststructuralism. Transitions and Transformations. Abingdon-on-Thames: Routledge. p. 105. ISBN 978-1-317-54681-8.
  50. ^ Distaso, Leonardo V. (2004). The Paradox of Existence. Philosophy and Aesthetics in the Young SchellingSpringer Science+Business Media. p. 7. ISBN 978-1-402-02490-0.
  51. ^ Pagano, Maurizio (2007). "Introduction. The Confrontation between Religious and Secular Thought" (PDF). In Benso, Silvia; Schroeder, Brian (eds.). Contemporary Italian Philosophy. Crossing the Borders of Ethics, Politics, and Religion. Albany, New York: SUNY Press. pp. 8–9. ISBN 978-0-791-47135-7.
  52. ^ See Ken Wilber's A Brief History of Everything (1996), chap. 17 (pp. 297–308).
  53. ^ For a more complete listing, see Stanford bibliography.
  54. ^ Friedrich Wilhelm Joseph von Schelling; Gottlob Christian Storr (1795). De Marcione Paullinarum epistolarum emendatore. Rodopi. ISBN 978-90-6203-202-0.
  55. ^ Adamson & Mitchell 1911, p. 317 fn. 1.

References[edit]

Further reading[edit]

  • Bowie, Andrew (1993). Schelling and Modern European Philosophy: an Introduction. New York: Routledge. ISBN 978-0-415756-35-8.
  • Ffytche, Matt. The foundation of the unconscious: Schelling, Freud and the birth of the modern psyche (Cambridge University Press, 2011).
  • Gare, Arran (2011). "From Kant to Schelling and Process Metaphysics"Cosmos and History: The Journal of Natural and Social Philosophy7 (2): 26–69.
  • Fenichel, Teresa. Schelling, Freud, and the Philosophical Foundations of Psychoanalysis: Uncanny Belonging (Routledge, 2018).
  • Gentile, Andrea (2018), Bewusstsein, Anschauung und das Unendliche bei Fichte, Schelling und Hegel. Über den unbedingten Grundsatz der Erkenntnis, Freiburg, München: Verlag Karl Alber, ISBN 978-3-495-48911-6
  • Golan, Zev (2007), God, Man and Nietzsche, NY: iUniverse. (The second chapter, listed as "A dialogue between Schelling, Luria and Maimonides", examines the similarities between Schelling's texts and the Kabbalah; it also offers a religious interpretation of Schelling's identity philosophy.)
  • Grant, Iain Hamilton (2008). Philosophies of Nature after Schelling. New York: Bloomsbury Academic. ISBN 978-1-847064-32-5.
  • Hendrix, John Shannon (2005). Aesthetics & the Philosophy of Spirit: From Plotinus to Schelling and Hegel. New York: Peter Lang. ISBN 978-0-820476-32-2.
  • Le, Vincent. "Schelling and The Sixth Extinction: The Environmental Ethics Behind Schelling’s Anthropomorphization of Nature." Cosmos and History: The Journal of Natural and Social Philosophy 13.3 (2017): 107-129. online
  • Pahman, Dylan. "FWJ Schelling: A philosophical influence on Kuyper’s social thought." Kuyper Center Review 5 (2015): 26-43. online[dead link]
  • Stone, Alison. Nature, Ethics and Gender in German Romanticism and Idealism (Rowman & Littlefield, 2018).
  • Tilliette, Xavier (1970), Schelling: une philosophie en devenir, two volumes, Paris: Vrin. (Encyclopedic historical account of the development of Schelling's work: stronger on general exposition and on theology than on Schelling's philosophical arguments.)
  • Tilliette, Xavier (1999), Schelling, biographie, Calmann-Lévy, collection "La vie des philosophes".
  • Yates, Christopher. The Poetic Imagination in Heidegger and Schelling (A&C Black, 2013).
  • Wirth, Jason M. (2005). Schelling Now: Contemporary Readings. Bloomington, Ind.: Indiana University Press. ISBN 978-0-253217-00-4.
  • Wirth, Jason (2015). Schelling's Practice of the Wild. New York: SUNY. ISBN 978-1-4384-5679-9.
  • Žižek, Slavoj (1996). The Indivisible Remainder: an Essay on Schelling and Related Matters. London: Verso. ISBN 978-1-859849-59-0.

External links[edit]