20:
486:(Collected Works). The correct periodisation of his philosophy is still a contentious area, and there are differing views of what kind of punctuation mark it really represents in Schelling's work. It is admittedly important that the book itself begins with an outright rejection of “system”. The publication of this book is said, on the one hand, to mark the beginning of Schelling's “middle period”. As such it marks the break with the “identity philosophy” on which he worked in the first decade of the nineteenth century, after his beginnings as a follower of
170:... attempts to show that we are only justified in conceiving God as a personal being if we posit an original antithesis within the absolute, within the essence of the Deity,—a dark irrational ground which becomes purified and harmonised ... in the course of the life-development of the Divine Being. All evil consists in a striving to return to the chaos out of which the order of Nature has proceeded.
86:
The literature on the history of philosophy contains many assertions about the general influences on
Schelling. There are also more specific comments about other thinkers and traditions that had a definite effect on this transitional work. The opening pages make it clear that Schelling is engaged in
345:
The duality of (blind) nature and (enlightened) existence is not limited to God's original self-construction. It is said to permeate all of creation, which thus repeats on a finite scale the divine process of self-realization from will to reason. In finite individuals the dark, blind will manifests
142:
Explicit concerns of
Schelling in the book are: the existence of evil and the emergence into reason. Schelling offers a solution to the first, an old theological chestnut, in brief that “evil makes arbitrary choice possible”. On the other hand, by no means all interpretations of the work come from
499:
The divergence of
Schelling and Hegel becomes clear from around this year, with Hegel's ambitions being systematic and explicitly encyclopedic, notions of freedom being quite different, and the use of dialectic becoming obviously distinct on the two sides. Hegel's star was in the ascendent, while
219:
division into two disconnected and contending powers. Evil must be seen as active, in both God and natural creatures. There is a distinction: in God evil can never stray out of its place (at the base), while in man it certainly may exceed its role of basing self-hood.
310:
is ... a non-reductionist account of the relationship of thinking to being. Spinoza's system ... is seen as 'one-sidedly realistic' (in the sense of 'materialist'), and as in need of completion by an 'ideal' aspect in which 'freedom
500:
Schelling's other road led into the wilderness, at least as far as academic respectability was concerned. Academic recognition for
Schelling's work as important to philosophy, as opposed to an idiosyncratic contribution to
282:, so negating human freedom. Here he is closer to Spinoza, erasing the distinction between nature and God. On the other hand, Schelling is trying to overcome the distinction made in Spinoza's system, between
238:
Either Evil is unreal or God is its cause. Schelling's solution to this perennial problem is to view God's freedom as the possibility of evil and human freedom as responsible for the actuality of evil.
91:, a position which (often simply called "dogmatism") had been a target for both philosophical and religious thinkers in Germany for decades. Schelling was not concerned about rejecting all that
230:...if one is to account for the possibility of Evil, one has to presuppose a split in the Absolute into God insofar as he fully exists, and the obscure, impenetrable Ground of his Existence.
174:
Modern readings of
Schelling's intentions can differ quite widely from this interpretation (and each other). This writing of Schelling is also seen as the beginning of his critique of
519:
as continuous with the "identity philosophy" period leading up to it. Heidegger by 1941 had hardened his line to the position that
Schelling is still a theorist of an enclosing
159:, within the "cosmic" setting (which need not be taken literally). The work stands also in relation to a decade of previous publications, formulations, and rivalries.
702:
341:
In this approach, the
Absolute takes on a darker side, and shows therefore the connection to the theme of the problem of evil. This aspect then pervades all life:
515:
gave a series of lectures on
Schelling's freedom essay. These were published in German in 1971 and translated into English in 1984. Heidegger largely treated the
367:
336-8 There is a traditional view that system excludes individual freedom; but on the contrary it does have "a place in the universe". This is a problem to solve.
531:) of the metaphysics of German idealism. This view is still contested: other authors read the book as the start of something new in philosophy. Schelling's
921:
327:, and a distinctive theory of its human element. In another view of the book's main theme, leading onto the further development of the philosophy of the
178:, and an announcement of a transitional moment in philosophy; part of the purpose was self-justification, verging on polemic in defence of Schelling's
182:. It is therefore a signpost marking a fork in the road for what is now called "classical German philosophy": even if it had its time of dominance,
126:
has been carried out by Paola Mayer. On the other hand Robert
Schneider and Ernst Benz have argued for the more direct influence of the pietist
43:. It was the last book he finished in his lifetime, running to some 90 pages of a single long essay. It is commonly referred to as his "
916:
74:, and the requirements on the philosophical side to protect this idea from particular formulations, at issue during the period, of
773:
These numbers are shown in the
Gutmann translation in the margin, and a German text in the original numbering is available as a
539:
manuscripts go further in trying to work out details of the Behmenist insights. The debate is therefore really whether the
194:. Hegel became a system-builder while Schelling produced no systematic or finished philosophy in three decades after the
294:(passive). Schelling wanted to locate the fatalism in Spinoza, not in the pantheism or monism, but in his formulation.
278:
In his book, Schelling takes up the issue of pantheism, concerned to refute the idea that it necessarily leads to
37:
Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände
891:
256:
19:
175:
131:
67:
95:'s thought implied, in the terms of that debate, but to salvage something from the unification of view (
911:
906:
337:...sought to grasp the dynamic differentiation in God and hence the temporal quality of the divine.
505:
119:
926:
501:
323:, had remained undeveloped, absent a cleaner break with the rationalist systems of Spinoza and
320:
127:
103:
51:
741:
German realism: the self-limitation of idealist thinking in Fichte, Schelling and Schopenhauer
264:
187:
896:
166:(who sets the book in the context of a supposed personal crisis and philosophical block):
8:
877:
Jena Romanticism and Its Appropriation of Jakob Böhme: Theosophy, Hagiography, Literature
186:
in Hegel's sense is (after the "freedom essay") just one branch of the discussion of the
40:
901:
346:
itself as particular will as stands in opposition to the enlightened or universal will.
613:
460:
413 Personality rests on a dark foundation, which is also the foundation of knowledge.
163:
324:
223:
183:
682:
Coleridge, philosophy and religion: Aids to reflection and the mirror of the spirit
512:
492:
156:
408:
376-7 The irrational element in organic beings; disjunction of light and darkness.
800:
290:
284:
191:
144:
55:
32:
383:
349-352 It is a mistake to believe that idealism has simply displaced pantheism.
92:
59:
405:
373-376 Evil is necessary for God's revelation; exegesis of "matter" in Plato.
107:
885:
487:
441:
403 History is incomprehensible without a concept of a humanly suffering God.
316:
211:
152:
71:
726:, p. 194 in Arleen B. Dallery, Stephen H. Watson, E. Marya Bower (editors),
774:
744:
520:
469:
416 Nature as revelation, and its archetypes. Promise of further treatises.
386:
352-355 The real conception of freedom is the possibility of good and evil.
268:
63:
271:, who had launched it, was someone with whom Schelling was in contact in
207:
122:; a detailed mapping of Böhme's thought onto Schelling's argument in the
75:
821:, Tubingen, Max Niemeyer Verlag, 1971 Translation by Joan Stambaugh as
216:
426:
389-394 General possibility of evil and inversion of selfhood's place.
580:
Schelling Versus Hegel: From German Idealism to Christian Metaphysics
329:
252:
179:
148:
88:
508:, one of Schelling's contemporaries and followers, rated it highly.
66:, and to innovate at a metaphysical level, in particular to correct
279:
58:", it is also seen as anticipating much of the collection of basic
709:, p. 86-87 in Simon Critchley, William Ralph Schroeder (editors),
315:
Schelling considered that the idealist conception of freedom, in
788:
The Modern Philosophical Revolution: The Luminosity of Existence
376:
348 German idealism versus French atheistic mechanism; Fichte's
272:
96:
819:
Schellings Abhandlung über das Wesen der menschlichen Freiheit
560:
Philosophical Investigations into the Essence of Human Freedom
370:
338-343 Reformulation as the issue of pantheism and fatalism.
535:
of 1810 reformulate and build on the freedom essay, and the
115:
118:, and Böhme's schematic creation myths, and uses the term
70:. As its title suggests, it intends to give an account of
62:
motifs. Its ambitions were high: to tackle the problem of
871:
Schelling and Modern European Philosophy: An Introduction
836:
Challenges to German Idealism: Schelling, Fichte and Kant
28:
Philosophical Inquiries into the Essence of Human Freedom
448:) is before all antitheses; groundlessness self-divides.
435:
399 God is not a system, but a life; finite life in man.
151:, was more innovative, because of the place it gave to
807:. Metaphysics Research Lab, Stanford University. 2020.
99:) that came with it, while allowing room for freedom.
355:
This is an approximate summary of the content of the
114:
contains explicit references to Baader's doctrine of
823:
Schelling's Treatise on the Essence of Human Freedom
389:
356-357 Critique of the abstract conception of God;
414:382-3 Formal conception of freedom; Buridan's Ass.
883:
402:366-373 Conception of evil according to Baader.
363:. There is no division except into paragraphs.
359:using page numbering as appears in Schelling's
206:The conception of evil is set against both the
657:Panentheism: The Other God of the Philosophers
267:of the 1780s continued to cast a long shadow.
162:A view from the nineteenth century is that of
102:At this time Schelling was influenced also by
251:, Schelling had on his mind an accusation of
147:. The second idea, requiring a rationale of
922:Works by Friedrich Wilhelm Joseph Schelling
543:is culminating, seminal, or possibly both.
749:The Cambridge Companion to German Idealism
81:
438:402 God brought forward order from chaos.
801:"Friedrich Wilhelm Joseph von Schelling"
676:
674:
466:415 Historical foundation of philosophy.
242:
18:
805:The Stanford Encyclopedia of Philosophy
646:(1997) (with Judith Norman, translator)
558:Jeff Love and Johannes Schmidt (2006),
546:
473:
884:
825:, Athens, Ohio University Press, 1984.
644:The Abyss of Freedom/Ages of the World
482:at the end of the first volume of his
226:writes that the central tenet is that
728:Transitions in Continental Philosophy
711:A Companion to Continental Philosophy
671:
47:" (freedom text) or "freedom essay".
297:
261:Über Sprache und Weisheit der Indier
620:(1900 translation), vol. II p. 171.
13:
201:
143:the direction of theology and the
14:
938:
602:Hegel and the Hermetic Tradition
420:385 Man's being is his own deed.
396:357-358 Ground of God and light.
16:1809 work by Friedrich Schelling
917:Modern philosophical literature
850:
841:
828:
811:
793:
780:
767:
754:
733:
724:Heidegger on Ethics and Justice
716:
696:
687:
333:(Ages of the World), Schelling
662:
649:
632:
623:
607:
600:Glenn Alexander Magee (2001),
594:
585:
572:
457:413 Paganism and Christianity.
432:396 Leibniz on laws of nature.
399:359-366 Critique of immanence.
275:, where the book was written.
1:
863:
417:383 Idealism defines freedom.
176:Georg Wilhelm Friedrich Hegel
54:as "the most titanic work of
618:History of Modern Philosophy
132:Friedrich Christoph Oetinger
7:
504:, was indeed slow to come.
463:414 Dialectical philosophy.
302:According to Andrew Bowie:
247:At the time of writing the
10:
943:
454:412 Revelation and reason.
373:343-8 Spinoza and Leibniz.
350:
137:
565:
506:Samuel Taylor Coleridge
82:Influences on Schelling
892:1809 non-fiction books
703:Jean-Francois Courtine
552:James Gutmann (1936),
502:philosophy of religion
348:
339:
321:Johann Gottlieb Fichte
313:
240:
234:John W. Cooper writes
232:
172:
128:Johann Albrecht Bengel
104:Franz Xaver von Baader
52:Hans Urs von Balthasar
36:
23:
869:Andrew Bowie (1993),
533:Stuttgart Vorlesungen
523:, while treating the
478:Schelling placed the
451:409 Evil is a parody.
343:
335:
306:The central issue in
304:
265:Pantheism controversy
255:, levelled at him by
243:Spinoza and pantheism
236:
228:
168:
39:) is an 1809 work by
22:
875:Paola Mayer (1999),
640:The Abyss of Freedom
547:English translations
474:A debated transition
106:and the writings of
762:Cambridge Companion
444:406 Primal ground (
423:387 Predestination.
263:(1808). The German
41:Friedrich Schelling
684:(2000), pp. 79-80.
591:Mayer pp. 197-209.
429:394 God's freedom.
378:Wissenschaftslehre
257:Friedrich Schlegel
24:
912:Metaphysics books
834:Kyriaki Goudeli,
490:and developer of
325:Gottfried Leibniz
298:Synthesis claimed
184:absolute idealism
934:
857:
854:
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839:
832:
826:
815:
809:
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739:Günther Zöller,
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731:
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694:
691:
685:
680:Douglas Hedley,
678:
669:
666:
660:
655:John W. Cooper,
653:
647:
636:
630:
629:Mayer pp. 198-9.
627:
621:
611:
605:
598:
592:
589:
583:
578:John Laughland,
576:
554:Of Human Freedom
525:Freiheitsschrift
513:Martin Heidegger
493:Naturphilosophie
484:Sämmtliche Werke
480:Freiheitsschrift
391:Naturphilosophie
357:Freiheitsschrift
196:Freiheitsschrift
157:anthropomorphism
130:and theosophist
124:Freiheitsschrift
112:Of Human Freedom
87:arguing against
45:Freiheitsschrift
942:
941:
937:
936:
935:
933:
932:
931:
907:German idealism
882:
881:
866:
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842:
838:(2002), p. 109.
833:
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812:
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790:(2008), p. 142.
785:
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759:
755:
738:
734:
722:Fred Dallmayr,
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701:
697:
692:
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549:
541:Freiheitschrift
517:Freiheitschrift
476:
411:379 Golden Age.
353:
300:
291:natura naturata
285:natura naturans
249:Freiheitschrift
245:
204:
202:Evil as radical
192:German idealism
164:Harald Høffding
145:problem of evil
140:
84:
56:German idealism
17:
12:
11:
5:
940:
930:
929:
924:
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909:
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862:
859:
858:
849:
840:
827:
817:M. Heidegger,
810:
792:
779:
766:
753:
732:
715:
695:
686:
670:
661:
659:(2006), p. 99.
648:
638:Slavoj Žižek,
631:
622:
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593:
584:
582:(2007), p. 38.
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93:Baruch Spinoza
83:
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60:existentialist
15:
9:
6:
4:
3:
2:
939:
928:
927:Good and evil
925:
923:
920:
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903:
900:
898:
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893:
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868:
867:
856:Mayer p. 210.
853:
844:
837:
831:
824:
820:
814:
806:
802:
796:
789:
786:David Walsh,
783:
776:
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763:
757:
750:
746:
743:, p. 209, in
742:
736:
729:
725:
719:
712:
708:
704:
699:
693:Bowie, p. 94.
690:
683:
677:
675:
668:Mayer p. 198.
665:
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645:
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527:as the apex (
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488:Johann Fichte
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317:Immanuel Kant
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94:
90:
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72:human freedom
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57:
53:
50:Described by
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42:
38:
34:
30:
29:
21:
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852:
847:Bowie p. 93.
843:
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830:
822:
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804:
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745:Karl Ameriks
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604:, pp. 79-81.
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528:
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521:subjectivity
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269:F. H. Jacobi
260:
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224:Slavoj Žižek
222:
210:
205:
195:
173:
169:
161:
141:
123:
111:
101:
85:
64:radical evil
49:
44:
27:
26:
25:
897:1809 essays
208:Neoplatonic
108:Jakob Böhme
76:determinism
886:Categories
864:References
760:Zöller in
747:(editor),
217:Manichaean
110:. In fact
902:Free will
764:, p. 210.
707:Schelling
642:p. 5, in
537:Weltalter
511:In 1936,
330:Weltalter
253:pantheism
180:pantheism
149:emergence
120:theosophy
89:Spinozism
311:reigns'.
280:fatalism
215:and the
188:Absolute
751:(2000).
730:(1994).
713:(1999).
446:Ungrund
351:Summary
68:dualism
529:Gipfel
273:Munich
138:Themes
97:monism
33:German
566:Notes
361:Works
319:and
155:and
116:evil
775:PDF
259:in
190:in
888::
803:.
705:,
673:^
616:,
496:.
308:FS
198:.
134:.
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777:.
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380:.
31:(
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