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Friedrich Wilhelm Joseph Schelling (27 January 1775 – 20 August 1854), later von Schelling, was a German philosopher. Standard histories of philosophy make him the midpoint in the development of German Idealism, situating him between Fichte, his mentor prior to 1800, and Hegel, his former university roommate and erstwhile friend. Interpreting Schelling's philosophy is often difficult because of its ever-changing nature. Some scholars characterize him 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. Schelling's general thought has often been neglected, especially in the English-speaking world, as has been his later work on mythology and revelation (much of which remains untranslated). This stems not only from the ascendancy of Hegel, whose mature works portray Schelling as a mere footnote in the development of Idealism, but also from his Naturphilosophie, which scientists have ridiculed for its "silly" analogizing and lack of empirical orientation. In recent years, Schelling scholars have attacked both of these sources of neglect.
Schelling was born in the town of Leonberg in Württemberg (now Baden-Württemberg). He attended the monastery 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. At the age of 16, he then was granted permission to enroll at the Tübinger Stift (seminary of the Protestant Evangelical State Church in Württemberg), despite not having yet reached the normal enrollment age of 20. At the Stift, he shared a room with Georg Hegel as
well as Hölderlin, and the three became good friends. Schelling
studied Church fathers and ancient Greek philosophers. His interest
gradually shifted from Lutheran theology to philosophy. In 1792 he
graduated from the philosophical faculty, and in 1793 contributed to Heinrich Eberhard Gottlob Paulus's Memorabilien; in 1795 he finished his thesis for his theological degree, De Marcione Paullinarum epistolarum emendatore. Meanwhile, he had begun to study Kant and Fichte, who greatly influenced him. In 1794, Schelling published an exposition of Fichte's thought entitled Über 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. 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. At this time he also visited Dresden, where he saw several collections of the Archduke of Saxony, to which he referred later in his thinking on art. After two years tutoring, in 1798, at the age of only 23, Schelling was called to Jena as an extraordinary (i.e., unpaid) professor of philosophy. He had already contributed articles and reviews to the Philosophisches Journal of Fichte and Friedrich Immanuel Niethammer, and had thrown 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 1797 he 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. During his natural philosophy period, he highly esteemed Leibniz and his view of nature. Schelling's time at Jena (1798 - 1803) put him at the center of the intellectual ferment of Romanticism. Schelling 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 repelled by Friedrich Schiller's less expansive disposition, and was unsympathetic to the ethical
idealism that animated Schiller's work. However, Schelling presumably studied Schiller's aesthetic writings: later, in his Vorlesung über die Philosophie der Kunst (Lecture
on the philosophy of art, 1802/03), Schelling expressed little interest
in Schiller's achievement in literature, but in its General Part,
Schiller's theory on the sublime was closely reviewed with a deep respect. In
Jena, Schelling wrote and published numerous books and treatises. He
was on good terms with Fichte at first, but their different
conceptions, about nature in particular, led to increasing divergence
in their thought. Fichte was not pleased that Schelling showed a deep
interest in nature and advised him to focus on philosophy in its
original meaning, that is, transcendental philosophy: specifically,
Fichte's Wissenschaftlehre.
Schelling was initially optimistic about their differences and thought
Fichte would eventually understand what he was doing, since he
considered his natural philosophy an important enhancement of Fichte's
idealism. In 1800 Schelling published one of his most notable works System des transcendentalen Idealismus (System
of transcendental idealism, 1800). 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) couldn't be a subject of philosophy, whose essential content is
the subjective activity of the human intellect. The breach became unrecoverable in 1800, after Schelling published Darstellung des Systems meiner Philosophie (Description
of the system of my 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 (Identitaet).
According to Schelling, the absolute was the indifference or identity,
which he considered to be an essential subject of philosophy. 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 von Schlegel and his wife, Karoline.
A marriage between Schelling and Karoline'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. However, Robert Richards demonstrates 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 Karoline even 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 Karoline 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 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. 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 had many enemies among his colleagues and in the
government. He moved 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), which Hegel had sent to him, asking Schelling to write
the foreword. Surprised to find disparaging remarks directed squarely
at his own philosophical theory, Schelling eventually wrote back,
asking Hegel to please 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 Munich Academy of Fine Arts, and Hegel wrote a severe criticism of
it to one of his friends. After that year, they criticized each other
in lecture rooms and in books publicly until the end of their lives. 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 Erlangen (1820 - 1827). In 1809 Karoline died, just before he published Freiheitschrift, 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. 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). The only writing of significance is the "Philosophische
Untersuchungen über das Wesen der menschlichen Freiheit und die
damit zusammenhängenden Gegenstände" (Investigations of Human Freedom, Philosophische Schriften i, 1809), 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 "Über die Gottheiten zu Samothrake" (On the divinities of Samothrace) appeared in 1815, ostensibly a portion of a greater work, Die Weltalter (The ages of the world), frequently announced as ready for publication, but of which little was ever written. Schelling planned Die 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. 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.
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, 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. No authentic information as to the
nature of the new positive philosophy was obtained till after his death
(at Bad Ragatz, on 20 August 1854), when his sons 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). |