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Journal articles on the topic 'Schelling'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Rezvykh, P. V. "Intelligible Character and Revelation of Person: F.W.J. Schelling “Psychological Scheme”." RUDN Journal of Philosophy 23, no. 4 (2019): 461–70. http://dx.doi.org/10.22363/2313-2302-2019-23-4-461-470.

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This article focuses on analysis of a handwritten fragment by F. W. J. Schelling “Psychological scheme” (1837-1839), which is a study of main principles of philosophical anthropology. The article reconstructs the circumstances of creating the mentioned text, which are connected with the trusting relationship between Schelling and Bavarian Crown Prince Maximilian; it also highlights the parallels between the text and the earlier Schelling's works exploring philosophical-anthropological problematic: “Philosophical Investigations into the Essence of Human Freedom” (1809) and “Stuttgart Seminars”

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Kravitz, Amit. "Nature in God, Nature of God. Kant, Fichte and Schelling." Philosophisches Jahrbuch 122, no. 1 (2015): 24–44. http://dx.doi.org/10.5771/0031-8183-2015-1-24.

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Abstract. This essay focuses on the systematic role that the concept of “nature in God” plays in Kant’s philosophy, and on the way Fichte and Schelling have drawn on this concept in their respective philosophies. Having expounded Kant’s argument regarding “nature in God” and established Fichte’s and Schelling’s point of congruence, I argue that Schelling’s criticism of Fichte discloses an inherent inconsistency in the latter’s position. I ground my explanation on the difference between the claim that Fichte’s concept of nature is “dead” – mistakenly ascribed to Schelling – and Schelling’s genu

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3

Gonçalves, Márcia. "O problema da passagem do infinito para o finito nas filosofias de Schelling e Hegel." Revista Eletrônica Estudos Hegelianos 17, no. 29 (2020): 11–42. http://dx.doi.org/10.70244/reh.v17i29.402.

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Schelling and Hegel think the relationship between the concepts of infinite and finite in a distinct way, even though they start from a common diagnosis concerning the status of philosophical systems. This difference will be responsible for the different construction of their own philosophical systems. To explore this thematic, this article will present the development of the concept of the infinite in the youth works of the two classical German philosophers, in six different parts: (1) a brief description of the young Schelling's diagnosis of the problem of the transition from the infinite to

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4

McGrath, S. J. "Schelling on the Unconscious." Research in Phenomenology 40, no. 1 (2010): 72–91. http://dx.doi.org/10.1163/008555510x12626616014664.

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AbstractThe early Schelling and the romantics constructed the unconscious in order to overcome the modern split between subjectivity and nature, mind and body, a split legislated by Cartesian representationalism. Influenced by Boehme and Kabbalah, the later Schelling modified his notion of the unconscious to include the decision to be oneself, which must sink beneath consciousness so that it might serve as the ground of one’s creative and personal acts. Slavoj Zizek has read the later Schelling’s unconscious as a prototype of Lacan’s reactive unconscious, an unconscious that only exists as the

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Hamrin-Dahl, Tina. "The philosophy of nature as a springboard into social realism: about Ibsen's Emperor and Galilean and a post-secular interpretation of the drama by Hilda Hellwig." Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 89–110. http://dx.doi.org/10.30674/scripta.67411.

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Friedrich von Schelling was a significant cultural influence when Henrik Ibsen lived in Germany in the 1850s. However, because of Schelling’s Naturphilosophie, which stood out as irreconcilable with the scientific philosophy of the positivists, Schelling came to be more and more neglected after the mid-nineteenth century. His pronounced idealism, belief in God, and metaphysical comments were branded ‘old-fashioned’ soon after his death. Today, Schelling is mentioned in contexts where ideas about ‘mindfulness’ are of importance. In 1979 a clinic for Mindfulness-Based Stress Reduction (MBSR) was

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Danz, Christian. "God, Religion and History: The Significance of Schelling’s Philosophy of Religion for Determining the Concept of Religion." Religions 15, no. 2 (2024): 154. http://dx.doi.org/10.3390/rel15020154.

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This article discusses Schelling’s contribution to the definition of the concept of religion in post-Kantian philosophy. In three lines of argument, it is shown that Schelling’s late lectures on the philosophy of mythology and revelation place religion in a history of development in which religion is successively understood as religion. Schelling assumes that religion is independent of reason and is based on a real relationship with God that is connected to the nature of man. This makes the philosophy of religion an independent academic discipline. Schelling links the historical development of

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7

Quiñonez, Omar. "Metaphysics’ Accountability Gap." Idealistic Studies 50, no. 1 (2020): 51–72. http://dx.doi.org/10.5840/idstudies202064114.

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This article suggests a frame for thinking together Hegel and Schelling’s competing mature approaches to metaphysics. It argues that both reject modern metaphysics’ belief that there exists such a thing as the “world’s ontology.” In their mature philosophies, Hegel and Schelling develop metaphysical approaches based on what I call the “accountability gap.” For Hegel, reason is a matter of thinking under conceptual presuppositions we come to know and evaluate in hindsight. Hegel gives up on the modern rationalist idea that reason can in principle account for what the world is like without intro

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Fulvi, Daniele. "The Ontological Nature of Intuition in Schelling." Idealistic Studies 50, no. 1 (2020): 1–17. http://dx.doi.org/10.5840/idstudies202039111.

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In this paper, I focus on the concept of intuition (Anschauung) in Schelling’s philosophy. More specifically, I show how Schelling attributes to intuition an ontological value by essentially relating it to freedom and primal Being (Ursein). Indeed, for Schelling intuition is both the main instrument of philosophy and the highest product of freedom, by which we attain the so-called “God’s-eye point of view” and concretely grasp things in their immediate existence. That is, through intuition it is possible to grasp the absolute and original unity of the principles, namely of being and thought, s

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9

Rodríguez, Juan José. "Against Constructivism." History of Philosophy Quarterly 42, no. 1 (2025): 67–89. https://doi.org/10.5406/21521026.42.1.4.

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Abstract This article deals with Schelling's critique of the idealist concept of the system in his Stuttgart Seminars concerning the following points. In the first place, Schelling distinguishes between the system of the world and a system of thought in that the former cannot be invented but discovered. Every system of thought, that is, every unilaterally ideal system, can be signaled for Schelling as an invention of its author. Secondly, Schelling differentiates between the concept of identity and the real opposition which expresses itself in the system of the world. It will be analyzed here

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10

Vrabec, Martin. "Schelling o vztahu hmoty a mysli." REFLEXE 2023, no. 64 (2023): 31–45. http://dx.doi.org/10.14712/25337637.2023.21.

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The paper presents Schelling’s conception of matter and mind and shows how it overcomes the traditional Cartesian notion of an essential difference between the two. First, it thematises the basic ontological structure which, according to Schelling, all individuals exhibit, then it discusses the development of nature from inanimate matter through organic nature to the human spirit, and it concludes with an explicit focus on the interrelationship between the human body and the human spirit that Schelling considers in his view of the person.

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Gaspar, Francisco Prata. "Da gênese do sensível a partir do inteligível." Tópicos, Revista de Filosofía, no. 54 (November 11, 2017): 85. http://dx.doi.org/10.21555/top.v0i54.865.

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Resumo: É conhecida a crítica de Schelling à doutrina da ciência de Fichte, de que ela teria aniquilado todo e qualquer conceito de uma natureza viva, reduzindo esta a um mero obstáculo a ser superado para que se realizem os fins morais da razão. Será mesmo, contudo, que Schelling tem razão? Este artigo pretende refutar essa crítica schellinguiana, mostrando como a doutrina da ciência não só não padece dessa carência, como antes ela deduz a partir da própria estrutura da razão os domínios do saber, incluindo aí, evidentemente, o domínio da natureza. Essa dedução dos domínios do saber, natureza

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Welchman, Alistair, and Judith Norman. "Creating the Past: Schelling’s Ages of the World." Journal of the Philosophy of History 4, no. 1 (2010): 23–43. http://dx.doi.org/10.1163/187226310x490034.

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AbstractF.W.J. Schelling’s Ages of the World has just begun to receive the critical attention it deserves as a contribution to the philosophy of history. Its most significant philosophical move is to pose the question of the origin of the past itself, asking what “caused” the past. Schelling treats the past not as a past present (something that used to be a ’now’ but no longer is) — but rather as an eternal past, a different dimension of time altogether, and one that was never a present ’now’. For Schelling, the past functions as the transcendental ground of the present, the true ’a priori’. S

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McGrath, Sean. "SPIRIT OF NATURE/SPIRIT OF GOD." Science et Esprit 76, no. 3 (2024): 343–62. http://dx.doi.org/10.7202/1113076ar.

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This paper tracks the concept of the world soul in Schelling’s early and late philosophy. The concept is central to Schelling’s early philosophy of self-organizing nature. It seems to disappear in his later period, in which Schelling distances himself from his earlier pantheism and comes to think of nature as fallen, distanced from the divine, and de-spiritualized. However, Schelling’s subordinationist Trinitarianism conceives of the Trinity as implicated in the Fall and processively included in the redemption. The redemption of nature is the special prerogative of the Third Person, the Holy S

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Vanden Auweele, Dennis. "The Later Schelling on Philosophical Religion and Christianity." Idealistic Studies 48, no. 1 (2018): 69–92. http://dx.doi.org/10.5840/idstudies201912486.

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Schelling’s later philosophy (1820 onwards) was historically received as a disappointment: the once brazen Romantic and pantheist becomes a pious Christian in his old age. Indeed, Schelling’s Berlin lectures on revelation and mythology culminate in a suspicious level of Christian orthodoxy. In the last few years, a number of scholars have offered a different reading of Schelling’s Spätphilosophie, particularly by pointing out his rethinking of nature, revelation, and Christianity. In this paper, I offer a systematic reading of Schelling’s later philosophy so as to show that his views of a phil

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Hatem, Jad. "L’éternel retour et la naissance du temps : Eliade et Schelling." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (2021): 45–51. http://dx.doi.org/10.24193/subbphilo.2021.1.03.

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"Eternal Return and the Birth of Time: Eliade and Schelling. The reading focused on the comparison between the philosophies of time in the conceptions of Eliade and Schelling, taking into consideration Eliade's Myth of the Eternal Return, as well as his novel the Forbidden Forest and Schelling's lectures from the 1820s. It is a question of confronting the value of temporalities, real or unreal. It appears that even the time judged real by Eliade was considered unreal according to Schelling's criteria. A distinction must be made between the absence of time (A), a time that passes in a homogenou

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Bychkov, Victor V. "Schelling As a Forerunner of Symbolist Aesthetics." Voprosy Filosofii, no. 3 (2021): 174–84. http://dx.doi.org/10.21146/0042-8744-2021-3-174-184.

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The aesthetics of early Schelling constitutes the philosophical foundation of the poetic consciousness of German Romantics and becomes one of the theoretical sources for symbolist aesthetics. The article accentuates proto-symbolist elements in Schelling’s aesthetics. It shows that the spiritual cosmos in Schelling – which is a world of ideas and gods that connects to the material world, in particular, through art – develops out of the Absolute. The universe itself is manifested in God as an absolute work of art. At the same time, art in its formation is based on mythology and realises itself

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Patkul, Andrei B. "Schelling’s Criticism of Ontological Argument and Interpretation of Kant’s Doctrine of the Ideal of Reason." Kantian journal 40, no. 3 (2021): 28–62. http://dx.doi.org/10.5922/0207-6918-2021-3-2.

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To reconstruct a critique of the ontological proof of the existence of God in Schelling’s philosophy I examine his interpretation of the ontological argument by Anselm of Canterbury and Descartes as well as Schelling’s assessment of the critique of the Kantian ontological proof of the existence of God. I propose a reconstruction of Schelling’s account of undoubted being which cannot be deduced from the concept of the totality of all that is possible and therefore must come before any thought. He interprets reason as having an ecstatic nature which posits precedent undoubted being. This enables

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18

Nicolaus, Georg. "Schelling, Jung and the Imaginatio Vera." International Journal of Jungian Studies 4, no. 2 (2012): 104–20. http://dx.doi.org/10.1080/19409052.2012.690344.

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While Jung hardly mentions Schelling in his writings, Schelling's philosophy anticipates many elements of his psychology. In Schelling'sPhilosophical Investigations into the Essence of Human Freedomphilosophy reaches a crisis point, which prepares the way for Schelling's positive philosophy as well as existentialism and the later ascendancy of depth psychology as Jung conceived it. A closer examination of the nature of this crisis as it finds expression in Schelling'sInvestigations,which takes clues from Berdyaev's and Kierkegaard's existential philosophy, provides a revealing perspective on t

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Czétány, György. "Az intellektuális szemlélet fichtei és schellingi fogalmának kialakulása." Elpis Filozófiatudományi Folyóirat 17, no. 2 (2025): 21–30. https://doi.org/10.54310/elpis.2024.2.3.

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Tanulmányomban azzal foglalkozom, hogyan alakul ki az intellektuális szemlélet fichtei és schellingi fogalma, illetve ezek elkülönböződése a 18. század utolsó évtizedében. A tanulmány első felében azt vizsgálom meg, hogy a fogalom kanti letiltása ellenére hogyan alapozza Fichte az intellektuális szemléletet a kritikai filozófiának nem pusztán a szellemére. Ez egyúttal retrospektív módon azt a kérdést is felveti, mennyire jut közel A tiszta ész kritikája e fogalomhoz annak ellenére, hogy használatát illegitimnek minősíti. Ezután azt elemzem, hogy a fichtei fogalom kialakulásában milyen szerepet

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Iacovetti, Christopher. "The “Almost Necessary” Link Between Selfhood And Evil In Schelling’s Freiheitsschrift." Epoché: A Journal for the History of Philosophy 25, no. 1 (2020): 35–55. http://dx.doi.org/10.5840/epoche2020108169.

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This article attempts to draw out and to clarify a tension at the core of Schelling’s Freiheitsschrift (1809). This tension can be put as follows. On the one hand, Schelling insists quite strongly throughout this text upon the inherent goodness of creaturely selfhood—not simply in the negative sense that selfhood is not intrinsically evil, but in the positive sense that each created self is loved by God and destined to play a singular part in God’s self-revelation. On the other hand, Schelling depicts selfhood in terms that seem to link it inextricably—perhaps constitutively—to sin and evil. I

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Rodríguez, Juan José. "Schelling <i>contra </i>Fichte: The Thesis on Being before and after 1806." Tópicos, Revista de Filosofía, no. 72 (March 18, 2025): 93–120. https://doi.org/10.21555/top.v720.2944.

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Schelling’s 1806 essay against Fichte is important for two reasons: it discusses (1) the impossibility of idealism to grasp the real and objective status of Being and, therefore, the need for a metaphysical grounding of reflection situated outside of consciousness itself; (2) the discovery of the irreversibility of nature in God, which sheds new light on Schelling’s speculations about the relation between the ideal and the real ground of philosophy. Schelling changed the stance first presented in the System of Transcendental Idealism of 1800 to one according to which there is a non-derivative

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Assumpção, Gabriel Almeida. "A pintura abstrata e Schelling: atravessar a “pele da natureza” [Abstract painting and Schelling: crossing "Nature's skin"]." Princípios: Revista de Filosofia (UFRN) 24, no. 45 (2018): 59. http://dx.doi.org/10.21680/1983-2109.2017v24n45id11877.

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A filosofia das artes plásticas de F. W. J. Schelling (1775-1845) é enraizada em sua filosofia da natureza, seja no postulado da natureza como produtividade, seja nos conceitos de aconsciente e desaceleração. O paralelismo entre produtividade da natureza e criação artística é base, para Schelling, de uma proposta de mímesis que emule a natureza não como mero produto passivo e inerte que se reproduz com fidelidade extrema, mas como força produtora, expressa pela imaginação do artista em seu trabalho de transformar a matéria. Nessa via, intérpretes como Beierwaltes, Frank e Schuback notaram afin

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Miranda Fonseca, Héctor. "“Mente y naturaleza” en el pensamiento filosófico de Schelling." Revista Espiga 8, no. 16 (2008): 233–54. http://dx.doi.org/10.22458/re.v8i16.1534.

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La relación entre la mente y el mundo exterior es un problema y un tema que ha sido importante para todos los pensadores desde que empieza la filosofía en Grecia. Todos lo han abordado, pero no de una manera sistemática. El presente artículo es un esfuerzo para explicar la relación antes dicha relación a través del punto de vista de un filósofo sistemático como Schelling.. Se sabe que a pesar de que Schellling intenta sistematizar esa relación, ésto no implica que este trabajo sea algo completo y terminado. La otra importancia de este articulo es que Schelling es uno de los pensadores más impo

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Esposito, Joseph L. "Schelling." International Studies in Philosophy 17, no. 1 (1985): 106–7. http://dx.doi.org/10.5840/intstudphil198517172.

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Hickman, Randall C. "Schelling." Idealistic Studies 15, no. 1 (1985): 82–83. http://dx.doi.org/10.5840/idstudies19851519.

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Lawrence, Joseph P. "Schelling." Idealistic Studies 19, no. 3 (1989): 189–201. http://dx.doi.org/10.5840/idstudies198919333.

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O’Meara, Thomas F. "Schelling." Owl of Minerva 17, no. 2 (1986): 215–17. http://dx.doi.org/10.5840/owl19861729.

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Rodríguez, Juan José. "Ser sí mismo y ser otro. Schelling sobre la segunda persona y el amor (1802-1810)." Daimon, no. 95 (May 1, 2025): 161–75. https://doi.org/10.6018/daimon.547351.

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In this article we present Schelling’s conception of love, as it develops in the years 1809 and 1810, as the beginning of a minor tradition in theories of recognition. Our aim is to show how Schelling articulates a view of the self and the second person as independent elements from one another, but which can be brought into a relationship through a free decision, i.e., not conditioned by a whole that overrides and predetermines them. To achieve this goal, we will first present the metaphysical presuppositions of individuality in the context of Schelling’s middle metaphysics (1804-1820). Second

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Iacovetti, Christopher. "Schelling and Fichte on the Deduction of Right from Ichheit." History of Philosophy Quarterly 41, no. 4 (2024): 383–99. https://doi.org/10.5406/21521026.41.4.05.

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Abstract This article presents a comparative reading of Schelling's Neue Deduktion des Naturrechts and Fichte's Grundlage des Naturrechts. Both thinkers adopt the idealist strategy of deducing right (Recht) from I-hood (Ichheit) and insist, as a result, that right neither derives from nor depends on the moral law. But while Fichte deduces right from the “pure I-hood” uncovered in intellectual intuition, Schelling deduces it from the “absolute I-hood” postulated by practical reason. This difference generates a disagreement regarding the derivative relationship between right and morality. Wherea

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ПЕРЕПЛЕТКИН, Александр Владимирович. "СУБЪЕКТ В «СИСТЕМЕ ТРАНСЦЕНДЕНТАЛЬНОГО ИДЕАЛИЗМА» Ф.В.Й. ШЕЛЛИНГА". Гуманитарные исследования в Восточной Сибири и на Дальнем Востоке, № 3(69) (25 вересня 2024): 94–102. http://dx.doi.org/10.24866/1997-2857/2024-3/94-102.

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The article examines the features of the early F.W.J. Schelling’s approach tounderstanding subject basing on his work «System of transcendental idealism».The author focuses on the constitutive role of I. Kant’s transcendental ideal inthe making of Schelling’s concept, as well as its connection with ideal and realactivities. Further, he examines how Schelling correlates Kant’s transcendentalunity of apperception with these two activities, thereby revealing a closeconnection between subjectivity and unconsciousness.

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Buchheim, Thomas. "Freiheit unter Bedingungen der Zeit? Schellings neuer Zeitbegriff im Nachgang zurFreiheitsschrift." Kant-Studien 111, no. 2 (2020): 191–223. http://dx.doi.org/10.1515/kant-2020-0013.

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AbstractThe concept of human freedom developed by Schelling in the Freiheitsschrift (1809) prompted him to explore a new concept of time in his Weltalter project. Schelling proposes the ‘generic subjectivity of time’: Time must be understood not as a precondition of dynamism, but rather as an effect of dynamic agency. The articulation of time into its moments, ‘presence’, ‘past’, and ‘future’, is realized through the dynamic contributions (motion, causality, and action) of every single causally involved being. Schelling’s concept thus fundamentally differs from Kant’s concept of time. For Kant

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Vieira, Leonardo Alves. "NĀGĀRJUNA AND SCHELLING: OUTLINES OF A DIALOGUE ON SELF, WORLD, AND VIEWPOINTS." Kriterion: Revista de Filosofia 57, no. 133 (2016): 283–322. http://dx.doi.org/10.1590/0100-512x2016n13313lav.

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ABSTRACT The paper intends to build a dialogue between Nāgārjuna and Schelling on Self, world, and standpoints, taking as main references Nāgārjuna's The Fundamental Verses of the Middle Way and Schelling's Philosophical Letters on Dogmatism and Criticism. Whereas Nāgārjuna criticizes the substantialization of beings by resorting to the discourse of the dependent co-origination in order to overcome suffering, Schelling, on his turn, refutes the fanaticism based on dogmatism's tenets in favor of the criticism interpreted according to its spirit, and not according to its letter, in order to eman

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Goldhill, Simon. "The Ends of Tragedy: Schelling, Hegel, and Oedipus." Publications of the Modern Language Association of America 129, no. 4 (2014): 634–48. http://dx.doi.org/10.1632/pmla.2014.129.4.634.

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This article compares and contrasts how the texts of Greek tragedy thematize ending and how German idealism, especially Hegel and Schelling, constructed a theory of ending in relation to Greek tragedy. In particular, through Hegel's and Schelling's paradigmatic readings of Oedipus, the article demonstrates a deep-seated commitment to a Protestant Christian teleology that continues, unrecognized, to influence modern readings of Greek tragedy.

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Holmberg, Rafael. "The Temporality of Freedom: Retrogressive vs. Progressive Conceptions of Freedom between Schelling and Sartre." Journal of Speculative Philosophy 38, no. 4 (2024): 429–45. https://doi.org/10.5325/jspecphil.38.4.0429.

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ABSTRACT Not only is freedom a shared concern of Sartre and Schelling, which would not be anything particularly unique, but for both philosophers, freedom must be articulated out of an ontological ground, or within the confines of an ontological system. A contradiction nevertheless appears to arise regarding the “orientation” of Sartre and Schelling’s respective “ontologies of freedom”: the freedom of Sartre, reflecting a contemporary stoic-inspired doctrine, is directed toward the future, while for Schelling, with affinities to the temporal logic of psychoanalysis, freedom is oriented toward

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Hellmers, Ryan. "Heidegger’s Encounter with Schelling." Heidegger Circle Proceedings 42 (2008): 23–34. http://dx.doi.org/10.5840/heideggercircle2008423.

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I provide a close analysis of truth and freedom in Heidegger’s work of the Contributions to Philosophy (Beiträge zur Philosophie). The work of Friedrich Wilhelm Joseph von Schelling is shown to play a decisive role in this key text of Heidegger’s, leading him to an understanding of the self in terms of freedom, community, culture, and history that carries important implications for political philosophy In attempting to uncover a thoughtful and elucidating interpretation of the Beiträge zur Philosophie, one of the most promising portions of Heidegger’s canon to which one can turn for assistance

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Filina, Irina. "Schelling – Classic, Postmodernist and Contemporary." Sententiae 3, no. 1 (2001): 141–58. http://dx.doi.org/10.31649/sent03.01.141.

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The author considers Schelling`s personality: German philosophy classic and its first historian. She demonstrates postmodern nature of Schelling`s philosophy. As she think, Schelling has been affirming nature`s autonomy and its perpetual interaction with history of philosophy. By criticizing Hegel`s panlogism Schelling has stimulated development of postclassic philosophy core ideas: accidental, auto-important, original, unique, irrational, genius. The author demonstrates, that Schelling`s concept of open system, which perpetually changes, makes him our contemporary.

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Cabezas, Sebastián. "Umkehrung der Verhältnisse. Schellings Rezeption der Moralphilosophie Kants und ihre philosophiegeschichtliche Dimension." Revista de Estudios Kantianos 5, no. 2 (2020): 366. http://dx.doi.org/10.7203/rek.5.2.13961.

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Comparisons between Kant and Schelling are mostly used to systematically analyse topics of German idealism. However, such an approach often disregards the resulting historical aspects. This paper is an attempt to draw historical conclusions from such a systematic analysis. I do so by showing how Schelling’s critique of Kant’s moral doctrine in Philosophie und Religion allows to gain an insight into Schelling’s philosophical development. Specifically, I argue that this criticism rests upon the claim that the ordo cognoscendi must follow the ordo essendi. This claim will be rejected in Schelling

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Rodriguez, Juan Jose. "Schelling's Logic of Pronominal Being vis-à-vis Idealism of Absolute Reflection." Zeitschrift für philosophische Forschung 79, no. 1 (2025): 25–46. https://doi.org/10.3196/004433025839766730.

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The following topics guide our reasoning in this article on Schelling, Being, and Predication. The first, in which continuity between the System of Identity and Schelling's new essay on the System of Freedom can be seen, concerns the critique of Fichte's idealistic concept of being and consequently the affirmation of the thesis of the primacy of nature in view of achieving a realist position of unity. Against a position that, like Fichte's, falls into an inadvertent difference between consciousness and its real content, Schelling asserts the identity of ideal and real ground based on Hölderlin

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Corriero, Emilio Carlo. "Schelling again." Rivista di estetica, no. 74 (August 1, 2020): 3–11. http://dx.doi.org/10.4000/estetica.7036.

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Wurzer, Wilhelm. "After Schelling." Heidegger Circle Proceedings 26 (1992): 163–73. http://dx.doi.org/10.5840/heideggercircle1992268.

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O’Meara, Thomas. "Schelling Studies." Owl of Minerva 17, no. 1 (1985): 113–18. http://dx.doi.org/10.5840/owl198517142.

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Pardo, José Antonio. "Hegel, sucesor de Schelling: Schelling, sucesor de Hegel." Estudios: filosofía, historia, letras 9, no. 96 (2011): 61. http://dx.doi.org/10.5347/01856383.0096.000180298.

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Noller, Jörg U. "Higher Necessity." Idealistic Studies 50, no. 1 (2020): 33–49. http://dx.doi.org/10.5840/idstudies202061112.

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The aim of this paper is to analyze Schelling’s compatibilist account of freedom of the will particularly in his Philosophical Investigations into the Essence of Human Freedom (1809). I shall argue that against Kant’s transcendental compatibilism Schelling proposes a “volitional compatibilism,” according to which the free will emerges out of nature and is not identical to practical reason as Kant claims. Finally, I will relate Schelling’s volitional compatibilism to more recent accounts of free will in order to better understand what he means by his concept of a “higher necessity.”

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Jussaume, Andrew. "Schelling’s Metaphysics of Love." Idealistic Studies 48, no. 3 (2018): 211–36. http://dx.doi.org/10.5840/idstudies201962595.

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This paper argues that Schelling’s understanding of love more readily captures his notion of unground as a contradictory-producing a priori. Love is a more appropriate term for unground insofar as it conveys the juxtaposition of feelings which motivate the eternal beginning. Self-expression, for Schelling, is born from the tension between God’s longing to be and his freedom. While this antithesis entails that God’s decision to be is only subjectively intelligible, it also implies the element of risk in the decision insofar as it suggests the groundlessness—and, thus, ambiguity—of God’s wanting

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Banzhaf, H. Spencer. "Retrospectives: The Cold-War Origins of the Value of Statistical Life." Journal of Economic Perspectives 28, no. 4 (2014): 213–26. http://dx.doi.org/10.1257/jep.28.4.213.

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This paper traces the history of the "Value of Statistical Life" (VSL), which today is used routinely in benefit-cost analysis of life-saving investments. The “value of statistical life” terminology was introduced by Thomas Schelling (1968) in his essay, “The Life You Save May Be Your Own.” Schelling made the crucial move to think in terms of risk rather than individual lives, with the hope to dodge the moral thicket of valuing "life." But as recent policy debates have illustrated, his move only thickened it. Tellingly, interest in the subject can be traced back another twenty years before Sch

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Wear, Frances. "To Worship Burning Art: T.S. Eliot's "Little Gidding" as the Organon of F.W.J. von Schelling's System of Transcendental Idealism." Journal of Modern Literature 48, no. 2 (2025): 82–95. https://doi.org/10.2979/jml.00071.

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Abstract: Western philosophy has long been riven by debates over realism and idealism. T.S. Eliot entered this debate early in his career, ultimately turning to poetry as the relativizing solution to the problem. However, at the very closure of his poetic output, Eliot issues a subtly idealistic answer to the contradiction between realism and idealism. Surprisingly, this is not the idealism of F.H. Bradley that Eliot studied as a philosopher, but that of F.W.J. von Schelling. To that end, Four Quartets can be mapped onto Schelling's System of Transcendental Idealism . The opposition between re

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Gilbert, Paul. "Xavier Tilliette, la liberté et le fondement. Études sur Lequier et Schelling." Revista Portuguesa de Filosofia 76, no. 4 (2021): 1263–96. http://dx.doi.org/10.17990/rpf/2020_76_4_1263.

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Xavier Tilliette, a French Jesuit, recognized for his expertise in the history of German idealism – Schelling in particular – taught in both Paris and Rome. He is also known for his studies in philosophical Christology. These two dimensions of his thought, both philosophical and theological, are united in a spiritual attitude that existentialist concern brought to philosophy. Schelling’s texts on evil offer him arguments to develop his thinking. This is born in the mentality of French reflexive analysis (Lequier). It is developed in France when Schelling’s studies multiplied there (Bruaire). I

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MCAULEY, TOMAS. "Rhythmic Accent and the Absolute: Sulzer, Schelling and theAkzenttheorie." Eighteenth Century Music 10, no. 2 (2013): 277–86. http://dx.doi.org/10.1017/s1478570613000079.

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ABSTRACT1770s Berlin saw the birth of a new theory of rhythm, first stated in Johann Georg Sulzer'sAllgemeine Theorie der schönen Künste(1771–1774), and later labelled theAkzenttheorie(theory of accents). Whereas previous eighteenth-century theories had seen rhythm as built up from the combination of distinct units, theAkzenttheoriesaw it as formed from the breaking down of a continual flow, achieved through the placing of accents on particular notes. In hisPhilosophie der Kunst(1802–1803) the philosopher Friedrich Schelling used Sulzer's definition of rhythm to suggest, astonishingly, that mu

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Rezvykh, P. V. "FREEDOM, LOW AND IMAGINATION THE LECTURES OF F.W.J. SCHELLING IN 1800-1810s." RUDN Journal of Philosophy 23, no. 1 (2019): 7–18. http://dx.doi.org/10.22363/2313-2302-2019-23-1-7-18.

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The gives the detailed analysis of the ratio of freedom and imagination in an unpublished manuscript written by F.V.Y. Schelling, which contains the materials for the lecture course read at Erlangen University in 1820-1821. The author focuses on the question of imagination as a condition for the possibility to unfold the modal differences that provide the hierarchy of predicative definitions. The article shows that both the draft philosophy of mythology and the philosophy of revelation are a direct continuation of the transcendentalist program given by Kant.Those projects bases on the thesis t

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Berg, Nathan, Ulrich Hoffrage, and Katarzyna Abramczuk. "Fast Acceptance by Common Experience: FACE-recognition in Schelling's model of neighborhood segregation." Judgment and Decision Making 5, no. 5 (2010): 391–410. http://dx.doi.org/10.1017/s1930297500002199.

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AbstractSchelling (1969, 1971a,b, 1978) observed that macro-level patterns do not necessarily reflect micro-level intentions, desires or goals. In his classic model on neighborhood segregation which initiated a large and influential literature, individuals with no desire to be segregated from those who belong to other social groups nevertheless wind up clustering with their own type. Most extensions of Schelling’s model have replicated this result. There is an important mismatch, however, between theory and observation, which has received relatively little attention. Whereas Schelling-inspired

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