Schelling versus Hegel by John Laughland

By John Laughland

In tracing Friedrich von Schelling's lengthy philosophical improvement, John Laughland examines particularly his disentanglement from German idealism and his response, later in lifestyles, opposed to Hegel. He argues that this tale has relevance past the proof themselves and that it explains a lot concerning the path philosophy took within the first century of the trendy period.Schelling's improvement grew to become mostly at the comparable questions of human liberty and the construction. Following a pointy war of words together with his previous good friend Hegel over the Phenomenology in 1807, Schelling wrote a quick yet fantastic essay on human freedom in 1809, and then he by no means released one other notice. within the ultimate a long time of his lifestyles (d. 1854) Schelling built in an more and more conservative and Christian path, preoccupied with the connection among Christianity and metaphysics. in several lectures and unpublished works, he attacked what he observed because the hubris and artificiality of Hegelian rationalism.However the trail opposed to which Schelling warned used to be the single which philosophy ultimately took. Schelling was resolute to teach how philosophy (especially ontology) defined and used to be defined by means of Christianity, and that either were broken through sleek rationalism. yet Hegel's Marxist epigones who attended his later lectures scoffed and Hegelianism triumphed. this can be an elegantly written and fascinating learn within the background of rules of a thinker at the wasting part.

Show description

Read or Download Schelling versus Hegel PDF

Best history & surveys books

Reality and Impenetrability in Kant's Philosophy of Nature

This booklet highlights Kant's primary distinction among the mechanistic and dynamical conceptions of subject, that is critical to his perspectives concerning the foundations of physics, and is healthier understood when it comes to the distinction among gadgets of sensibility and issues in themselves.

For Self-Examination/Judge for Yourselves : Kierkegaard's Writings, Vol 21

For Self-Examination and its significant other piece pass judgement on for your self! are the fruits of Søren Kierkegaard's "second authorship," which his Concluding Unscientific Postscript. one of the least difficult and so much effortlessly comprehended of Kierkegaard's books, the 2 works are a part of the signed direct communications, as distinct from his past pseudonymous writings.

The Badiou Dictionary

The 1st dictionary devoted to Badiou's paintings, bringing jointly over 35 prime students within the fieldFrom Antiphilosophy to Worlds and from Beckett to Wittgenstein, over ninety entries during this dictionary offer distinct motives and engagements along with his key strategies and a few of his significant interlocutors.

Kierkegaard's Writings, XVII: Christian Discourses: The Crisis and a Crisis in the Life of an Actress

First released in 1848, Christian Discourses is a quartet of items written and organized in contrasting types. components One and 3, "The Cares of the Pagans" and "Thoughts That Wound from Behind--for Upbuilding," function a polemical overture to Kierkegaard's collision with the status quo of Christendom.

Extra info for Schelling versus Hegel

Sample text

From a traditional theological perspective, of course, things are supposed to be the other way around. Man is supposed to have his ground in God, not in himself. Schelling, as we shall see, will adopt the idea that God, not man, has His ground within Himself as the linchpin of the metaphysical structure of the 1809 Freedom essay. We shall thus see that Schelling provided an ontological setting which allows Kantianism to be overcome, while Hegel, despite his criticism of Kant, does not. It is hardly surprising if Kant’s successors dispensed with the Ding an sich, having very quickly identified the problems associated with it.

These two problems were at the very heart of Schelling’s preoccupations. As we shall see, Schelling started off his 1809 Freedom essay by admitting that a ‘system of freedom’ sounded like a contradiction in terms. We shall also see that Schelling’s specific concept of evil played an absolutely key role in the development of his ontology. The main problem, as Henri Bergson said, is, Most philosophers … are unable to conceive of radical novelty and unpredictability. I am not just speaking of those philosophers who believe that phenomena and events are so rigorously linked to one another that effects can be deduced from causes: these people imagine that the future is given in the present, that it is theoretically visible there, and that, consequently, it brings nothing new.

From a traditional theological perspective, of course, things are supposed to be the other way around. Man is supposed to have his ground in God, not in himself. Schelling, as we shall see, will adopt the idea that God, not man, has His ground within Himself as the linchpin of the metaphysical structure of the 1809 Freedom essay. We shall thus see that Schelling provided an ontological setting which allows Kantianism to be overcome, while Hegel, despite his criticism of Kant, does not. It is hardly surprising if Kant’s successors dispensed with the Ding an sich, having very quickly identified the problems associated with it.

Download PDF sample

Rated 4.97 of 5 – based on 49 votes