Abstract
Schelling’s philosophy of religion was the work of a lifetime of philosophical activity, considerably larger in ambition and accomplishment than the loose assemblage of questions usually collected under that name: the existence of deity, responsibility for evil, and immortality. Schelling is the most difficult of the “German Idealists” to fit into a consistent historical narrative and the least amenable of that generation of thinkers to philosophical reconstruction or contemporary retrieval. Part of this is due to entanglements early in his career with philosophical alliances and polemics, part with what the public perceived as shifts in his philosophical focus, and part with a refusal to stay on the high road of Kant’s narrative about modernity’s conflicting claims of rationalism and empiricism, which could only be reconciled in a critical recognition of the secure but hybrid nature of empirical knowledge – its content derived from sensation, its form secured by empty concepts furnished by reason. Schelling appreciated well enough Kant’s conceptual precision; he chafed, though, at Kant’s legislation of the limits of philosophy’s competence: a metaphysics of experience, a formalistic morality, strictures placed on the artist’s and scientist’s imagination, and the reduction of religion to morality without remainder – which meant, in Germany, accommodation with the political status quo. In his willingness to return to pre-critical sources of inspiration such as Plato, Spinoza, and Leibniz, his incorporation of religious themes voiced by heterodox figures such Giordano Bruno, Joachim di Fiore, and Jakob Böhme, and his seemingly quixotic fight against Newtonian optics and the methods of hypothesis-formation and experimental test practiced by the working scientists of his day, Schelling seemed in his own day to court ridicule.
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Notes
One example of the German Idealist “From Kant to Hegel” narrative is Johann Eduard Erdmann, Versuch einer wissenschaftlichen Darstellung der Geschichte der neuern Philosophie (Stuttgart-Bad Cannstatt: Frommann-Holzboog, 1977). Walter Schulz argued that Schelling begins the rebellion against idealism in Die Vollendung des deutschen Idealismus in der Spätphilosophie Schellings (Pfullingen: Neske, 1975). Karl Jaspers finds in Schelling the origin of existentialism; see Schelling; Grösse und Ve rhäng nis (München: Piper, 1955). Martin Heidegger finds a regrettable turn to onto-theology or “metaphysics” in Schelling’s philosophy of freedom.
See Heidegger, Schelling’s Treatise on the Essence of Human Freedom, trans. Joan Stambaugh (Athens, Ohio: Ohio University Press, 1985). Paul Tillich wove Schelling’s thought deeply into the structure of his monumental quasi-existentialist reinterpretation of Christian theology in his Systematic Theology, 3 vols. (Chicago: University of Chicago Press, 1963).
Two recent thinkers who see in Schelling a foreshadowing of psychoanalytic theory are Slavoj Žižek, The Abyss of Freedom: Ages of The World (Ann Arbor: University of Michigan Press, 1997);
and S. J. McGrath, The Dark Ground of Spirit: Schelling and the Unconscious (London: Routledge, 2012).
Wilhelm Metzger, Die Epochen des Schellingschen Philosophie von 1796 bis 1802 (Heidelberg: Winter, 1911).
Robert F. Brown is one critic who has consistently pointed to Schelling’s “musical” practice of anticipating later development in his thinking either by insufficiently noticing how novel turns of thinking have entered his repertory or failing to meet “crisis points” or loci of systematic stress head-on when he first encountered them. See Robert F. Brown, Schelling’s Treatise on the Deities of Samothrace (Missoula: Scholars Press, 1974);
and Robert F. Brown, “Is Much of Schelling’s Freiheitschrift (1809) Already Present in His Philosophie und Religion?” in Schellings Weg zur Freiheitschrift: Legende und Wirklichkeit, ed. Hans Michael Baumgartner and Wilhelm Jacobs (Sttutgart-Bad Cannstatt: Fromann-Holzboog, 1996), 110–31.
F. W. J. Schelling, Timaeus, ed. Hartmut Buckner (Stuttgart-Bad Cannstatt: Fromann-Holzbog, 1994), 59–75.
Johann Wolfgang von Goethe, Faust: Der Tragödie, Erste Teil (Stuttgart: Reclam, 1986), vv. 1223–37.
On Verklärung and the dependence of that hope upon a bond between the divine and nature reestablished by Christ, see F. W. J. Schelling, Clara, or On Nature’s Connection to the Spirit World, trans. Fiona Steinkamp (Albany: State University of New York Press, 2002), 60–61; and also EHF 70 (SW I/7:408). For the “indivisible remainder,” see EHF 29 (SW I/7:360).
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Vater, M. (2014). Religion beyond the Limits of Criticism. In: Altman, M.C. (eds) The Palgrave Handbook of German Idealism. The Palgrave Handbook of German Idealism. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-137-33475-6_25
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