This paper traces Schelling’s discussions of individuation from the 1799 Erster Entwurf eines Systems der Naturphilosophie to the 1802 dialogue, Bruno. It argues that the Erster Entwurf is unable to solve what Schelling there calls “the highest problem of the philosophy of nature,” because nature as pure productivity necessarily tends to annihilate all individuality. It is only in 1801 and 1802, the years that mark Schelling’s construction of an Identitätssystem, that a solution emerges. This solution is based on the rejection (...) of one of the defining orthodoxies of German Idealism, Spinoza’s dictum that omnis determinatio est negatio, and on the subsequent theorization of a form of infinite finitude. Consideration of Schelling’s changing attitude to the problem of individuation is intended as a case study of the more general shift from Naturphilosophie to Identitätssystem. (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 article offers an overview of philosophical methodologies. In an attempt to avoid a certain circularity, the article itself tries to avoid consciously or solely deploying and engaging with any current standard notion of what constitutes a philosophical method or philosophy itself. It hopes to find some of the possible places in which philosophy occurs, and this turns out to include such endeavours as literature, art, poetry, and linguistics. From here it considers how almost anything—for example, conversation, everyday life, and (...) love—can also be philosophy. An attempt is made to identify some characteristic feature of philosophy as it occurs in all such forms. In the end, the simultaneous enacting of a peculiar optimism and particular humility both, in the search for knowledge, is put forward as potentially sufficient to at least begin to identify philosophy across its many guises. (shrink)

In this paper Russian Symbolist philosophy is represented primarily by Viacheslav Ivanov (1866--1949), but its conclusions are intended to be valid for other philosophers we classify as Symbolist, including Nikolai Berdiaev and S. L. Frank. It is posited that, by comparing Ivanov''s cosmology, aesthetics, and anthropology to those of Martin Heidegger, one can reconceive of Symbolist philosophy as an existential hermeneutic. This, it is claimed, can help to identify a common basis among the Symbolist philosophers, and also to place Russian (...) thought in the context of modern European philosophy and vice versa. (shrink)