Se pretende analizar el concepto de muerte en diversas partes de la filosofía de Schelling, haciendo especial énfasis en las Stuttgarter Privatvorlesungen para establecer que el filósofo emplea este concepto con diversas acepciones, lo cual le lleva a englobar el ámbito de la esencia y de lo ente como ámbitos de muerte siempre con son considerados aisladamente. Ha de haber entre estos dos parámetros una instancia mediadora que conecte estos ámbitos inconmensurables, tratándose en este caso del carácter apofántico del verbo. (...) Esta labor de mediación es la que disuelve la muerte y la que introduce la vida en el espacio que dejan los dos primeros segmentos recíprocos. (shrink)

Since the seminal 1955 habilitation by Heidegger's pupil, Walter Schulz, it has become an open secret that Schelling's philosophy, more than that of any of the other German Idealists, is an immediate antecedent to Heidegger's thought. For this reason, it is all the more fascinating that to this day research is still lopsidedly concerned with the interpretation of Heidegger's reading of Schelling's Freedom Essay and that a thorough and overarching investigation into the idealistic inheritance of Martin Heidegger's thought remains wanting. (...) The same applies to the debates that Heidegger's students began in the twentieth century. The traditions of modern nature ethics and the criticism of technology, which derive from Schelling, were interpreted and mediated through Heidegger to his students Hans Jonas, Hannah Arendt, and Günther Anders. This essay attempts to delineate some of the basic features of a more bilateral or dialogical relationship between these two philosophers and to more fully appreciate Heidegger's relationship to German Idealism in general and Schelling in particular. (shrink)

After a long period of neglect and complacency, the problem of evil has powerfully resurfaced in our time. Two events above all have triggered this resurgence: the atrocities of totalitarianism (summarized under the label of "Auschwitz") and the debacle of September 11 and its aftermath. Following September 11, a "war on terror" has been unleashed and some writers have advocated an all-out assault on, and military victory over, evil. Taking issue with this proposal, the paper first of all examines the (...) meaning of "evil" as articulated by philosophers and theologians through the centuries. Next, the focus is shifted to a particularly trenchant and innovative formulation which recognizes both the reality of evil and the importance of human freedom: Schelling's famous treatise of 1809. Following, a review of several important readings of this text (from Heidegger to Richard Bernstein), the paper concludes by pleading in favor of moral pedagogy as an alternative to the agenda of military victory. (shrink)

Sobre la base de las Lecciones de Erlangen, se trata de analizar cuál es el procedimiento por el que se construye en la filosofía de Schelling el concepto de libertad. Libertad que, según el Freiheitsschrift, es la capacidad de elegir entre el bien y el mal, no es en el fondo más que el procedimiento por el que el fundamento de la ciencia y el principio de identidad quedan divididos. Esta división no es en cambio una fisura que marca la (...) independencia entre ambos términos, sino que, al contrario, fundamento e identidad guardan una relación de antecedente y de consecuente respectivamente, ocupan dos tareas, dos competencias distintas, y cuyo trabajo conjunto y final es precisamente fruto de la libertad. (shrink)

Dialogo filosofijos mąstytojų Rosenzweig‘o ir Levino darbų esmė – mirties bedugnės ir asmens tapatumo santykis. Rosenzweig‘as niekį laiko galutiniu kantiškojo mąstymo tašku. Mirtis, kaip egzistencinis niekio patyrimas, buvo laikoma kiekvieno žmogaus realybe sudėtingu amžių sandūros laikotarpiu. Rosenzweig‘ui niekis buvo atspirties taškas, permąstant ir siekiant išsaugoti asmens tapatumą. Asmens tapatumas apsaugo nuo niekio, tačiau jis taip pat yra atviras pokyčiams. Savo ankstyvuosiuose tekstuose Levinas daro panašias prielaidas, laikydamas Buvimą asmens tapatumo pradžia. Levinas plėtojo dialektinę fenomenologiją pradėdamas nuo mirties. Asmens tapatumas traktuojamas (...) kaip hipostazė, tačiau Levino darbe „Totalité et Infini“ įvyksta svarbus lūžis – jame asmens tapatumo šaltiniu laikomas troškimas. Buvimas tampa dėmesio centru kaip antroji elementale pusė, o asmens tapatumas suvokiamas kaip atsiskyrimas. (shrink)

The present investigation brings into view the philosophy of nature of German Idealism, a philosophical movement which emerged around the beginning of the nineteenth century. German Idealism appro- priated certain motivations of the Kantian philosophy and developed them further in a "speculative" manner (Engelhardt 1972, 1976, 2002). This powerful philosophical movement, associated above all with the names of Fichte, Schelling and Hegel - and moreover having nothing whatsoever to do with the "subjective idealism" of George Berkeley - was replaced by (...) philosophical positions designated roughly as metaphysics of the will, Marxism, life-philosophy, phenomenology and existentialism, as well as positivism, empiricism, philosophy of science, the linguistic turn, and analytic philosophy. These philosophical positions more or less still shape us today. German Idealism amounts to a virtual intellectual-historical antithesis to these movements and thus presents itself in retrospect as a striking alternative. The basis of Idealism - in its various respective forms - is the ideal <Ideelle>, and thus the opposite of that which is real. It continually takes as its task explaining the real in terms of the ideal, and this is especially true of the Idealists' philosophy of nature.' Is this a hopeless undertaking? Does Idealism not lack an empirical basis? Can one secure any solid ground whatsoever in the ether of the ideal? In what follows, I explain how, more than anyone else, Schelling and Hegel sought to handle this problem and to cope with it. By way of anticipation, a clear preference for the Hegelian philosophy of nature will emerge in what follows, a preference which may come as some surprise considering how much controversy has surrounded the significance of that view. The project of renewing a thoroughgoing philosophy of nature can meaningfully begin here. (shrink)