Peirce remarks on several occasions in the 1790s on affinities between his evolutionary metaphysics and Schelling's Idealism, behind which, he avers, lies ‘the monstrous mysticism of the East’. What are these affinities? Why are they affinities with Schelling rather than with Hegel? And what is the mysticism in question? I argue that Schelling, like Peirce but unlike Hegel, is committed to evolution, not only across species boundaries, but also across the boundary between the inorganic and the organic. Moreover, Schelling, like (...) Peirce but unlike Hegel, embeds this account of evolution in an account of the evolution of God through love. The monstrous mysticism of the East, I argue, is Lurianic kabbalah, to which Schelling is demonstrably indebted, and which is committed to an evolutionary theism on which is based, if not an account of natural evolution, an account of reincarnation as a mechanism by which life-forms progress from inorganic to organic bodies as they develop their consciousness. Publicized by.. (shrink)

After a long period of neglect that began in his lifetime, why has Schelling reemerged as an important philosopher, germane to contemporary concerns? In the first part of this essay I offer a brief history of Schelling’s early descent into obscurity and gradual ascent back into the light of philosophical relevance. In the second and final part of the essay, I offer a brief survey of the current Schelling resurgence in the English speaking reception of Continental philosophy.

This book is a new interpretation of Schelling's path-breaking 1809 treatise on freedom, the last major work published during his lifetime. The treatise is at the heart of the current Schelling renaissance—indeed, Heidegger calls it "one of the most profound works of German, thus of Western, philosophy." It is also one of the most demanding and complex texts in German Idealism. By tracing the problem of ground through Schelling's treatise, this book provides a unified reading of the text, while unlocking (...) the meaning of its most challenging passages through clear, detailed analysis. This analysis shows how Schelling's implicit distinction between senses of ground is the key to his project of constructing a system that can satisfy reason while accommodating objects that seem to defy rational explanation—including evil, the origins of nature, and absolute freedom. This allows Schelling to unite reason and mystery, providing a rich model for philosophizing about freedom and evil today. (shrink)

Schelling’s late philosophy is characterized by its division of philosophy into a “negative” and a “positive” approach. After developing positive philosophy, Schelling goes back in his last work (Darstellung der reinrationalen Philosophie) to a negative philosophy that is to play a critical role within Schelling’s late system by showing pure rationally the limits of pure reason. This critical task requires the failure and crisis of negative philosophy. In the article, I show why Schelling understands his late negative project as a (...) radicalization of Kantian criticism, undertaken by recourse to Aristotle and his notion of actuality. By taking the Aristotelian inspiration into account, I propose a new way of understanding two problems of Schelling scholarship: the need for a late negative philosophy, and the problem of the transition from negative into positive philosophy. (shrink)

The new mythology for which the German Romantic period called was not envisioned as antithetical to empiricism or experiential/experimental knowledge, but rather as emerging in dialogue with it to form a cultural foundation for such inquiry. Central to the mytho-scientific project were problematic theories of sexual division and generativity that established cultural baselines. This article examines the mythological investments of two influential thinkers of the period—Goethe and Schelling. It then analyzes Goethe’s unique merger of mythological approaches to sex and generation (...) with empirical observation in The Metamorphosis of Plants. It next traces Schelling’s expansion of Goethe’s theories of nature beyond their empirical justifications to develop a metaphysics of sexual differentiation. Finally, the article illuminates Goethe’s final reply to the sexual dynamics of Naturphilosophie at the end of his life, through the analysis of a single poem, “Finding Again,” in the collection God and World. Ultimately and in spite of its empirical commitments, Goethe’s more flexible view of sexual correlations would lose ground to the powerful metaphysical mythology of sexual opposition as both scientific and cultural bedrock. (shrink)

The influence of the thought of the great German Idealist philosopher G.W.F Hegel on the thought of Theodor Adorno, the leading thinker of the first generation of the Frankfurt School, is unmistakeable, and has been the subject of much commentary. Much less discussed, however, is the influence of Hegel's prominent contemporary, F.W.J. Schelling. This article investigates the influence of Schelling on Adorno, and the sometimes striking parallels between fundamental motifs in the work of both thinkers. It argues that Adorno's critique (...) of Hegelian dialectics, his conception of the relation between nature and spirit, and his philosophy of history owe a considerable debt to Schelling. Furthermore, when adequately explicated, Schelling's position on a range of problems which confronted German Idealist philosophy often prove intrinsically preferable to those of Hegel. (shrink)

This book is the Studies in G.W.F. Hegel's Philosophy of Right; Hegel's 'elements of the Philosophy of 'right is his last major published statement not only on the philosophy of law but on ethical theory, natural law, social and political theory as well. The studies of Right, Morality, Ethical Life duscuss Hegel's views both historically and systematically, contrubuting to the lively discussions concerning the signifigance of Hegel's view in the present philosophical context. This book is ment for students of Religion/philosophy.