Friedrich Wilhelm Joseph Schelling (German:
[ˈfʁiːdʁɪç ˈvɪlhɛlm ˈjoːzɛf ˈʃɛlɪŋ];
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 former
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 large has been
neglected, especially in the English-speaking
world, as has been his later work on mythology
and revelation, much of which remains untranslated.
An important factor 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 analogizing
tendency and lack of empirical orientation.
However, some later philosophers have shown
interest in re-examining Schelling's body
of work.
== Life ==
=== Early life ===
Schelling was born in the town of Leonberg
in the Duchy of Württemberg (now Baden-Württemberg),
the son of Joseph Friedrich Schelling and
his wife Gottliebin Marie. He attended the
monastic school at Bebenhausen, near Tübingen,
where his father was chaplain and an Orientalist
professor. From 1783 to 1784 Schelling attended
a Latin school in Nürtingen and knew Friedrich
Hölderlin, who was five years his senior.
On 18 October 1790, 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.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, 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.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.
=== Jena period ===
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
center 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 in their thought. Fichte advised
him to focus on philosophy in its original
meaning, that is, transcendental philosophy:
specifically, Fichte's own Wissenschaftlehre.
But Schelling, who was becoming the acknowledged
leader of the Romantic school, had begun to
reject 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 not only
appropriate but most likely irrelevant, as
the doctors called to the scene assured everyone
involved that Auguste's disease was inevitably
fatal. 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 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
===
After Jena, Schelling went to Bamberg for
a time, to study Brunonian medicine (the theory
of John Brown) with Adalbert Friedrich Marcus
and Andreas Röschlaub. 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 remarks directed at his own philosophical
theory, Schelling eventually 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; and 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 ===
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).
In 1809 Karoline died, just before he published
Freiheitschrift (Freedom Essay) the last book
published during his life. Three years later,
introduced by Goethe, Schelling married one
of her closest friends, Pauline Gotter, in
whom he found a faithful companion.During
the long stay at 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 then a new fact; the Erlangen lectures
on the history of philosophy of 1822 express
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.
=== Berlin period ===
Public attention was powerfully attracted
by these vague 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 Strauss,
Feuerbach, and Bruno Bauer, and the evident
disunion in the Hegelian school itself, express
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 which he was understood
to have in reserve. The realization of the
desire did not come about till 1841, when
the appointment of Schelling 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.
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),
Mikhail Bakunin (who called them "interesting
but rather insignificant"), Jacob Burckhardt,
Alexander von Humboldt (who never accepted
Schelling's natural philosophy), and Friedrich
Engels (who, as a partisan of Hegel, attended
to "shield the great man's grave from abuse").
The opening lecture of his course was listened
to by a large and appreciative audience. The
enmity of his old foe, H. E. G. Paulus, sharpened
by Schelling's apparent success, led to the
surreptitious publication of a verbatim report
of the lectures on the philosophy of revelation,
and, as Schelling did not succeed in obtaining
legal condemnation and suppression of this
piracy, he in 1845 ceased the delivery of
any public courses.
== Works ==
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). 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). 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 Self as Principle of Philosophy, or on
the Unrestricted 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.
In the period 1796/97 there was written the
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. On its
first publication (1916) by Franz Rosenzweig,
it was attributed to Schelling. It has also
been claimed for Hegel and Hölderlin.In 1797
Schelling published the essay Neue Deduction
des Naturrechts ("New Deduction of Natural
Law"), which anticipated Fichte's treatment
of the topic in the Grundlage des Naturrechts
(Foundations of Natural Law). His studies
of physical science bore fruit in the 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 was working on the basis of
a false philosophical principle: 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
(Identität). According to Schelling, the
absolute was the indifference or identity,
which he considered to be an essential subject
of philosophy.
The "Aphorisms on Naturphilosophie" published
in the Jahrbücher der Medicin als Wissenschaft
(1806–1808) are for the most part extracts
from the Würzburg lectures, and the Denkmal
der Schrift von den göttlichen Dingen des
Herrn Jacobi was a response to an attack by
Jacobi (the two accused each other of atheism).
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 carries
out, with increasing tendency to mysticism,
the thoughts of the previous work, Philosophie
und Religion (Philosophy and Religion, 1804).
However, in a change from the Jena period
works, now evil is not an appearance coming
from the quantitative differences between
the real and the ideal, but something substantial.
This work clearly paraphrased Kant's distinction
between intelligible and empirical character.
Otherwise, Schelling himself called freedom
"a capacity for good and evil".
The tract Ueber die Gottheiten zu Samothrake
("On the Divinities of Samothrace") appeared
in 1815, ostensibly a portion of a greater
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.
No authentic information on the new positive
philosophy (positive Philosophie) of Schelling
was available until after his death (at Bad
Ragatz, on 20 August 1854). His sons then
began the issue of his collected writings
with the four volumes of Berlin lectures:
vol. i. Introduction to the Philosophy of
Mythology (1856); ii. Philosophy of Mythology
(1857); iii. and iv. Philosophy of Revelation
(1858).
== Periodization ==
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
Neoplatonic, Gnostic, and Scholastic commentators,
give colouring to particular works. In Schelling's
own view, his philosophy fell into three stages.
These were:
the transition from Fichte's method to the
more objective conception of nature i.e. the
advance to Naturphilosophie
the definite formulation of that which implicitly,
as Schelling claims, was involved in the idea
of Naturphilosophie, that is, the thought
of the identical, indifferent, absolute substratum
of both nature and spirit, the advance to
Identitätsphilosophie
the opposition of negative and positive philosophy,
an opposition which is the theme of his Berlin
lectures, though its germs may be traced back
to 1804.
=== Naturphilosophie ===
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 dynamical series of
stages in nature are matter, as the equilibrium
of the fundamental expansive and contractive
forces; light, with its subordinate processes
(magnetism, electricity, and chemical action);
organism, with its component phases of reproduction,
irritability and sensibility.
== Reputation and influence ==
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's thought 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 itself
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).By the 1950s, 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 received
criticism as anachronistic. An exception was
Martin Heidegger, who treated Schelling's
On Human Freedom in his lectures in 1936.
Heidegger found there central themes of Western
ontology: the issues of being, existence,
and freedom.
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 being and existence, or, more
precisely, the origin of existence. Schelling
was the subject of the 1954 dissertation of
Jürgen Habermas.In 1955 Jaspers published
a book titled Schelling, representing him
as a forerunner of the existentialists. Walter
Schulz, one of organizers of the 1954 conference,
published a book 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".
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.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 the
work of Jacques Lacan. The opposition and
division in God and thus the problem of evil
in God faced by the later Schelling influenced
Luigi Pareyson's thought. Ken Wilber places
Schelling as one of two philosophers who "after
Plato, had the broadest impact on the Western
mind".
== Quotations ==
"Nature is visible Spirit; Spirit is invisible
Nature." (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 ==
Selected works are listed below.
Ueber Mythen, historische Sagen und Philosopheme
der ältesten Welt (On Myths, Historical Legends
and Philosophical Themes of Earliest Antiquity,
1793)Ueber die Möglichkeit einer Form der
Philosophie überhaupt (On the Possibility
of an Absolute Form of Philosophy, 1794),
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
Philosophische Briefe über Dogmatismus und
Kriticismus (Philosophical Letters on Dogmatism
and Criticism, 1795).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).
Abhandlung zur Erläuterung des Idealismus
der Wissenschaftslehre (1796).
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 Forum, 32(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).
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).
System der gesamten Philosophie und der Naturphilosophie
insbesondere (Nachlass) (1804).
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.
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
== See also ==
History of aesthetics before the 20th century
Nondualism
Perennial philosophy
== Notes ==
== References ==
This article incorporates text from a publication
now in the public domain: Adamson, Robert;
Mitchell, John Malcolm (1911). "Schelling,
Friedrich Wilhelm Joseph von". In Chisholm,
Hugh. Encyclopædia Britannica. 24 (11th ed.).
Cambridge University Press. pp. 316–319.
== Further reading ==
Bowie, Andrew (1993). Schelling and Modern
European Philosophy: an Introduction. New
York: Routledge. ISBN 978-0-415756-35-8.
Gare, Arran (2011). "From Kant to Schelling
and Process Metaphysics". Cosmos and History:
The Journal of Natural and Social Philosophy.
7 (2): 26–69.
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.
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".
Wirth, Jason M. (2005). Schelling Now: Contemporary
Readings. Bloomington, Ind.: Indiana University
Press. ISBN 978-0-253217-00-4.
Žižek, Slavoj (1996). The Indivisible Remainder:
an Essay on Schelling and Related Matters.
London: Verso. ISBN 978-1-859849-59-0.
Wirth, Jason (2015). Schelling's Practice
of the Wild. New York: SUNY. ISBN 978 -1-4384-5679-9.
== External links ==
Works by or about Friedrich Wilhelm Joseph
Schelling at Internet Archive
Works by Friedrich Wilhelm Joseph Schelling
at LibriVox (public domain audiobooks)
Friedrich Wilhelm Joseph von Schelling, 1807
On the Relation of the Plastic Arts to Nature.
c1913-1914. Retrieved 24 September 2010.
Martin Arndt (1995). "Schelling, Friedrich
Wilhelm (von) Joseph". In Bautz, Traugott.
Biographisch-Bibliographisches Kirchenlexikon
(BBKL) (in German). 9. Herzberg: Bautz. cols.
104–138. ISBN 3-88309-058-1.
Friedrich Jodl (1890), "Schelling, Friedrich
Wilhelm Joseph von", Allgemeine Deutsche Biographie
(ADB) (in German), 31, Leipzig: Duncker & Humblot,
pp. 6–27
Watson, John, 1847–1939, 1882 Schelling's
Transcendental Idealism. 1882. Retrieved 28
September 2010.
Friedrich Wilhelm Joseph von Schelling by
Saitya Brata Das in Internet Encyclopedia
of Philosophy, 2011
Links to texts
Biography of Schelling at NNDB
A History of Philosophy: 18th and 19th century
German Philosophy, By Frederick Charles Copleston,
Continuum International Publishing Group,
2003 pp. 94ff
Böhme, Traugott (1920). "Schelling, Friedrich
Wilhelm Joseph von". Encyclopedia Americana.
