Friedrich Wilhelm Joseph Schelling

Friedrich Wilhelm Joseph Schelling (German: [ˈfʁiːdʁɪç ˈvɪlhɛlm ˈjoːzɛf ˈʃɛlɪŋ];[12][13][14][15] 27 January 1775 – 20 August 1854), later (after 1812) von Schelling, was a German philosopher. Standard histories of philosophy make him the midpoint in the development of German idealism, situating him between Johann Gottlieb Fichte, his mentor in his early years, and Georg Wilhelm Friedrich Hegel, his former university roommate, early friend, and later rival. Interpreting Schelling's philosophy is regarded as difficult because of its evolving nature.

Schelling's thought in the large has been neglected, especially in the English-speaking world. An important factor was the ascendancy of Hegel, whose mature works portray Schelling as a mere footnote in the development of idealism. Schelling's Naturphilosophie also has been attacked by scientists for its analogizing tendency and lack of empirical orientation.[16] However, some later philosophers have shown interest in re-examining Schelling's body of work.

Friedrich Wilhelm Joseph Schelling
Nb pinacoteca stieler friedrich wilhelm joseph von schelling
Schelling by Joseph Karl Stieler, 1835
Born27 January 1775
Died20 August 1854 (aged 79)
EducationTübinger Stift, University of Tübingen
(1790–1795: M.A., 1792; PhD, 1795)
Leipzig University
(1797; no degree)
Era19th-century philosophy
RegionWestern philosophy
SchoolContinental philosophy
German idealism
Post-Kantian transcendental idealism[1] (before 1800)
Objective idealism
Absolute idealism (after 1800)[2]
Naturphilosophie (a combination of transcendental realism and transcendental naturalism)[3]
Jena Romanticism
Romanticism in science
Correspondence theory of truth[4]
InstitutionsUniversity of Jena
University of Würzburg
University of Erlangen
University of Munich
University of Berlin
ThesisDe Marcione Paulinarum epistolarum emendatore (On Marcion as emendator of the Pauline letters) (1795)
Doctoral advisorsGottlob Christian Storr
Main interests
Naturphilosophie, natural science, aesthetics, metaphysics, epistemology, Christian philosophy
Notable ideas
Friedrich Wilhelm signature


Early life

Schelling was born in the town of Leonberg in the Duchy of Württemberg (now Baden-Württemberg), the son of Joseph Friedrich Schelling and his wife Gottliebin Marie.[17] He attended the monastic school at Bebenhausen, near Tübingen, where his father was chaplain and an Orientalist professor.[18] From 1783 to 1784 Schelling attended a Latin school in Nürtingen and knew Friedrich Hölderlin, who was five years his senior. On 18 October 1790,[19] at the age of 15, he was granted permission to enroll at the Tübinger Stift (seminary of the Evangelical-Lutheran Church in Württemberg), despite not having yet reached the normal enrollment age of 20. At the Stift, he shared a room with Hegel as well as Hölderlin, and the three became good friends.[20]

Schelling studied the Church fathers and ancient Greek philosophers. His interest gradually shifted from Lutheran theology to philosophy. In 1792 he graduated with his master's thesis, titled Antiquissimi de prima malorum humanorum origine philosophematis Genes. III. explicandi tentamen criticum et philosophicum,[21][22] and in 1795 he finished his doctoral thesis, titled De Marcione Paulinarum epistolarum emendatore (On Marcion as emendator of the Pauline letters) under Gottlob Christian Storr. Meanwhile, he had begun to study Kant and Fichte, who influenced him greatly.[23]

In 1797, 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. He also visited Dresden, where he saw collections of the Elector of Saxony, to which he referred later in his thinking on art. On a personal level, this Dresden visit of six weeks from August 1797 saw Schelling meet the brothers August Wilhelm Schlegel and Karl Friedrich Schlegel and his future wife Caroline (then married to August Wilhelm), and Novalis.[24]

Jena period

After two years tutoring, in October 1798, at the age of 23, Schelling was called to University of Jena as an extraordinary (i.e., unpaid) professor of philosophy. His time at Jena (1798–1803) put Schelling at the center of the intellectual ferment of Romanticism. He 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 unsympathetic to the ethical idealism that animated the work of Friedrich Schiller, the other pillar of Weimar Classicism. Later, in Schelling's Vorlesung über die Philosophie der Kunst (Lecture on the Philosophy of Art, 1802/03), Schiller's theory on the sublime was closely reviewed.

In Jena, Schelling was on good terms with Fichte at first, but their different conceptions, about nature in particular, led to increasing divergence in their thought. Fichte advised him to focus on philosophy in its original meaning, that is, transcendental philosophy: specifically, Fichte's own Wissenschaftlehre. But 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 Schlegel and his wife, Caroline. A marriage between Schelling and Caroline'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. Robert Richards, however, argues 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.[25] Auguste's death drew Schelling and Caroline 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 Caroline were married away from Jena. Their marriage ceremony was the last occasion Schelling met his school friend the poet Friedrich 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 Karl Leonhard 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.

Move to Würzburg and personal conflicts

After Jena, Schelling went to Bamberg for a time, to study Brunonian medicine (the theory of John Brown) with Adalbert Friedrich Marcus and Andreas Röschlaub.[26] 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 found many enemies among his colleagues and in the government. He moved then 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 or Mind), which Hegel had sent to him, asking Schelling to write the foreword. Surprised to find remarks directed at his own philosophical theory, Schelling eventually wrote back, asking Hegel to 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 Academy of Fine Arts; and Hegel wrote a severe criticism of it to one of his friends. After that, they criticized each other in lecture rooms and in books publicly until the end of their lives.

Munich period

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 the University of Erlangen (1820–1827).[27] In 1809 Karoline died,[28] just before he published Freiheitschrift (Freedom Essay) the last book published during his life. Three years later, Schelling married one of her closest friends, Pauline Gotter, in whom he found a faithful companion.[28]

During the long stay at Munich (1806–1841) Schelling's literary activity came gradually to a standstill. 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.[28]

Berlin period

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, Ludwig 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.[28] 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),[29] Mikhail Bakunin (who called them "interesting but rather insignificant"), Jacob Burckhardt, Alexander von Humboldt[30][31] (who never accepted Schelling's natural philosophy),[32] and Friedrich Engels (who, as a partisan of Hegel, attended to "shield the great man's grave from abuse").[33] 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.[28]


Schelling 1848
A February 1848 daguerrotype of Schelling

In 1793 Schelling contributed to Heinrich Eberhard Gottlob Paulus's periodical Memorabilien. His 1795 dissertation was De Marcione Paullinarum epistolarum emendatore (On Marcion as emendator of the Pauline letters).[18] In 1794, Schelling published an exposition of Fichte's thought entitled Ueber die Möglichkeit einer Form der Philosophie überhaupt (On the Possibility of a Form of Philosophy in General).[34] 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. He contributed articles and reviews to the Philosophisches Journal of Fichte and Friedrich Immanuel Niethammer, and threw 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 the period 1796/97 there was written the seminal manuscript now known as the Das älteste Systemprogramm des deutschen Idealismus ("The Oldest Systematic Program of German Idealism"). It survives in Hegel's handwriting. On its first publication (1916) by Franz Rosenzweig, it was attributed to Schelling. It has also been claimed for Hegel and Hölderlin.[35][36]

In 1797 Schelling 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. He held Leibniz in high regard because of his view of nature during his natural philosophy period.

In 1800 Schelling published System des transcendentalen Idealismus (System of Transcendental Idealism). 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) could not be a subject of philosophy, whose essential content is the subjective activity of the human intellect. The breach became unrecoverable in 1801, after Schelling published Darstellung des Systems meiner Philosophie ("Presentation of My System of 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 (Identität). According to Schelling, the absolute was the indifference or identity, which he considered to be an essential subject of philosophy.

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[28] was a response to an attack by Jacobi (the two accused each other of atheism[37]). A work of significance is the 1809 Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände (Philosophical Inquiries into the Essence of Human Freedom), which carries out, with increasing tendency to mysticism, the thoughts of the previous work, Philosophie und Religion (Philosophy and Religion, 1804).[28] 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 Ueber die Gottheiten zu Samothrake ("On the Divinities of Samothrace") appeared in 1815, ostensibly a portion of a greater work, Weltalter ("The ages of the world"), frequently announced as ready for publication, but of which little was ever written. Schelling planned 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.[38]

No authentic information on the new positive philosophy (positive Philosophie) of Schelling was available until after his death (at Bad Ragatz, on 20 August 1854). His sons then 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).[28]


Schelling at all stages of his thought called to his aid outward forms of some other system. Fichte, Spinoza, Jakob Boehme and the mystics, and finally, major Greek thinkers with their Neoplatonic, Gnostic, and Scholastic commentators, give colouring to particular works. In Schelling's own view, his philosophy fell into three stages.[28] These were:

  1. the transition from Fichte's method to the more objective conception of nature i.e. the advance to Naturphilosophie[28]
  2. the definite formulation of that which implicitly, as Schelling claims, was involved in the idea of Naturphilosophie, that is, the thought of the identical, indifferent, absolute substratum of both nature and spirit, the advance to Identitätsphilosophie[28]
  3. the opposition of negative and positive philosophy, an opposition which is the theme of his Berlin lectures, though its germs may be traced back to 1804.[28]


The function of Schelling's Naturphilosophie is to exhibit the ideal as springing from the real. The change which experience brings before us leads to the conception of duality, the polar opposition through which nature expresses itself. The dynamical series of stages in nature are matter, as the equilibrium of the fundamental expansive and contractive forces; light, with its subordinate processes (magnetism, electricity, and chemical action); organism, with its component phases of reproduction, irritability and sensibility.[39]

Reputation and influence

Some scholars characterize Schelling 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. Unlike Hegel, Schelling did not believe that the absolute could be known in its true character through rational inquiry alone.

Schelling's thought is still studied, although his reputation has varied over time. His work impressed the English romantic poet and critic Samuel Taylor Coleridge, who introduced his ideas into English-speaking culture, sometimes without full acknowledgment, as in the Biographia Literaria. Coleridge's critical work was itself influential, and it was he who introduced into English literature Schelling's concept of the unconscious. Schelling's System of Transcendental Idealism has been seen as a precursor of Sigmund Freud's Interpretation of Dreams (1899).[40]

Slavoj Zizek Fot M Kubik May15 2009 10
Slavoj Zizek is one example of contemporary philosophers influenced by Schelling's philosophy.[41]

By the 1950s, Schelling was almost a forgotten philosopher even in Germany. In the 1910s and 1920s, philosophers of neo-Kantianism and neo-Hegelianism, like Wilhelm Windelband or Richard Kroner, tended to describe Schelling as an episode connecting Fichte and Hegel. His late period tended to be ignored, and his philosophies of nature and of art in the 1790s and first decade of the 19th century were the main focus. In this context Kuno Fischer characterized Schelling's early philosophy as "aesthetic idealism", focusing on the argument where he ranked art as "the sole document and the eternal organ of philosophy" (das einzige wahre und ewige Organon zugleich und Dokument der Philosophie). From socialist philosophers like György Lukács, he received criticism as anachronistic. An exception was Martin Heidegger, who treated Schelling's On Human Freedom in his lectures in 1936. Heidegger found there central themes of Western ontology: the issues of being, existence, and freedom.

In the 1950s, the situation began to change. In 1954, the centennial of his death, an international conference on Schelling was held. Several philosophers including Karl Jaspers gave presentations about the uniqueness and relevance of his thought, the interest shifting toward his later work on being and existence, or, more precisely, the origin of existence. Schelling was the subject of the 1954 dissertation of Jürgen Habermas.[9]

In 1955 Jaspers published a book titled Schelling, representing him as a forerunner of the existentialists. Walter Schulz, one of organizers of the 1954 conference, published a book claiming that Schelling had made German idealism complete with his late philosophy, particularly with his Berlin lectures in the 1840s. Schulz presented Schelling as the person who resolved the philosophical problems which Hegel had left incomplete, in contrast to the contemporary idea that Schelling had been surpassed by Hegel much earlier. Theologian Paul Tillich wrote: "what I learned from Schelling became determinative of my own philosophical and theological development".[42] Maurice Merleau-Ponty likened his own project of natural ontology to Schelling's in his 1957–58 Course on Nature.

In the 1970s nature was again of interest to philosophers in relation to environmental issues. Schelling's philosophy of nature, particularly his intention to construct a program which covers both nature and the intellectual life in a single system and method, and restore nature as a central theme of philosophy, has been reevaluated in the contemporary context. His influence and relation to the German art scene, particularly to Romantic literature and visual art, has been an interest since the late 1960s, from Philipp Otto Runge to Gerhard Richter and Joseph Beuys. This interest has been revived in recent years through the work of the environmental philosopher Arran Gare who has identified a tradition of Schellingian science overcoming the opposition between science and the humanities, and offering the basis for an understanding of ecological science and ecological philosophy.[43]

In relation to psychology, Schelling was considered to have coined the term "unconsciousness". Slavoj Žižek has written two books attempting to integrate Schelling's philosophy, mainly his middle period works including Weltalter, with the work of Jacques Lacan.[44][45] The opposition and division in God and thus the problem of evil in God faced by the later Schelling influenced Luigi Pareyson's thought.[46][47][48] Ken Wilber places Schelling as one of two philosophers who "after Plato, had the broadest impact on the Western mind".[49]


  • "Nature is visible Spirit; Spirit is invisible Nature." (Ideen, "Introduction")
  • "History as a whole is a progressive, gradually self-disclosing revelation of the Absolute." (System of Transcendental Idealism, 1800)
  • "Now if the appearance of freedom is necessarily infinite, the total evolution of the Absolute is also an infinite process, and history itself a never wholly completed revelation of that Absolute which, for the sake of consciousness, and thus merely for the sake of appearance, separates itself into conscious and unconscious, the free and the intuitant; but which itself, however, in the inaccessible light wherein it dwells, is Eternal Identity and the everlasting ground of harmony between the two." (System of Transcendental Idealism, 1800)
  • "Has creation a final goal? And if so, why was it not reached at once? Why was the consummation not realized from the beginning? To these questions there is but one answer: Because God is Life, and not merely Being." (Philosophical Inquiries into the Nature of Human Freedom, 1809)
  • "Only he who has tasted freedom can feel the desire to make over everything in its image, to spread it throughout the whole universe." (Philosophical Inquiries into the Nature of Human Freedom, 1809)
  • "As there is nothing before or outside of God he must contain within himself the ground of his existence. All philosophies say this, but they speak of this ground as a mere concept without making it something real and actual." (Philosophical Inquiries into the Nature of Human Freedom, 1809)
  • "[The Godhead] is not divine nature or substance, but the devouring ferocity of purity that a person is able to approach only with an equal purity. Since all Being goes up in it as if in flames, it is necessarily unapproachable to anyone still embroiled in Being." (The Ages of the World, c. 1815)
  • "God then has no beginning only insofar as there is no beginning of his beginning. The beginning in God is eternal beginning, that is, such a one as was beginning from all eternity, and still is, and also never ceases to be beginning." (Quoted in Hartshorne & Reese, Philosophers Speak of God, Chicago: U of Chicago P, 1953, p. 237.)


Selected works are listed below.[50]

  • Ueber Mythen, historische Sagen und Philosopheme der ältesten Welt (On Myths, Historical Legends and Philosophical Themes of Earliest Antiquity, 1793)[18]
  1. Ueber die Möglichkeit einer Form der Philosophie überhaupt (On the Possibility of an Absolute Form of Philosophy, 1794),[34]
  2. Vom Ich als Prinzip der Philosophie oder über das Unbedingte im menschlichen Wissen (Of the I as the Principle of Philosophy or on the Unconditional in Human Knowledge, 1795), and
  3. Philosophische Briefe über Dogmatismus und Kriticismus (Philosophical Letters on Dogmatism and Criticism, 1795).[28]
  • 1, 2, 3 in The Unconditional in Human Knowledge: Four Early Essays 1794–6, translation and commentary by F. Marti, Lewisburg: Bucknell University Press (1980).
  • De Marcione Paulinarum epistolarum emendatore (1795).[51]
  • Abhandlung zur Erläuterung des Idealismus der Wissenschaftslehre (1796).[52] Translated as Treatise Explicatory of the Idealism in the 'Science of Knowledge' in Thomas Pfau, Idealism and the Endgame of Theory, Albany: SUNY Press (1994).
  • Ideen zu einer Philosophie der Natur als Einleitung in das Studium dieser Wissenschaft (1797) as Ideas for a Philosophy of Nature: as Introduction to the Study of this Science, translated by E. E. Harris and P. Heath, introduction R. Stern, Cambridge: Cambridge University Press (1988).
  • Von der Weltseele (1798).
  • System des transcendentalen Idealismus (1800) as System of Transcendental Idealism, translated by P. Heath, introduction M. Vater, Charlottesville: University Press of Virginia (1978).
  • Ueber den wahren Begriff der Naturphilosophie und die richtige Art ihre Probleme aufzulösen (1801).
  • "Darstellung des Systems meiner Philosophie" (1801), also known as "Darstellung meines Systems der Philosophie", as "Presentation of My System of Philosophy," translated by M. Vater, The Philosophical Forum, 32(4), Winter 2001, pp. 339–371.
  • Bruno oder über das göttliche und natürliche Prinzip der Dinge (1802) as Bruno, or On the Natural and the Divine Principle of Things, translated with an introduction by M. Vater, Albany: State University of New York Press (1984).
  • On the Relationship of the Philosophy of Nature to Philosophy in General (1802). Translated by George di Giovanni and H.S. Harris in Between Kant and Hegel, Albany: SUNY Press (1985).
  • Philosophie der Kunst (lecture) (delivered 1802–3; published 1859) as The Philosophy of Art (1989) Minnesota: Minnesota University Press.
  • Vorlesungen über die Methode des akademischen Studiums (delivered 1802; published 1803) as On University Studies, translated E. S. Morgan, edited N. Guterman, Athens, Ohio: Ohio University Press (1966).
  • Ideas on a Philosophy of Nature as an Introduction to the Study of This Science (Second edition, 1803). Translated by Priscilla Hayden-Roy in Philosophy of German Idealism, New York: Continuum (1987).
  • System der gesamten Philosophie und der Naturphilosophie insbesondere (Nachlass) (1804). Translated as System of Philosophy in General and of the Philosophy of Nature in Particular in Thomas Pfau, Idealism and the Endgame of Theory, Albany: SUNY Press (1994).
  • Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände (1809) as Of Human Freedom, a translation with critical introduction and notes by J. Gutmann, Chicago: Open Court (1936); also as Philosophical Investigations into the Essence of Human Freedom, trans. Jeff Love and Johannes Schmidt, SUNY Press (2006).
  • Clara. Oder über den Zusammenhang der Natur- mit der Geisterwelt (Nachlass) (1810) as Clara: or On Nature's Connection to the Spirit World trans. Fiona Steinkamp, Albany: State University of New York Press, 2002.
  • Stuttgart Seminars (1810), translated by Thomas Pfau in Idealism and the Endgame of Theory, Albany: SUNY Press (1994).
  • Weltalter (1811–15) as The Ages of the World, translated with introduction and notes by F. de W. Bolman, jr., New York: Columbia University Press (1967); also in The Abyss of Freedom/Ages of the World, trans. Judith Norman, with an essay by Slavoj Žižek, Ann Arbor: The University of Michigan Press (1997).
  • "Ueber die Gottheiten von Samothrake" (1815) as Schelling's Treatise on 'The Deities of Samothrace', a translation and introduction by R. F. Brown, Missoula, Mont.: Scholars Press (1977).
  • Darstellung des philosophischen Empirismus (Nachlass) (1830).
  • Philosophie der Mythologie (lecture) (1842).
  • Philosophie der Offenbarung (lecture) (1854).
  • Zur Geschichte der neueren Philosophie (probably 1833–4) as On the History of Modern Philosophy, translation and introduction by A. Bowie, Cambridge: Cambridge University Press (1994).
Collected works in German
AA Historisch-kritische Schelling-Ausgabe der Bayerischen Akademie der Wissenschaften. Edited by Hans Michael Baumgartner, Wilhelm G. Jacobs, Jörg Jantzen, Hermann Krings and Hermann Zeltner, Stuttgart-Bad Cannstatt: Frommann-Holzboog, 1976 ff.
SW Friedrich Wilhelm Joseph von Schellings sämmtliche Werke. Edited by K. F. A. Schelling. 1st division (Abteilung): 10 vols. (= I–X); 2nd division: 4 vols. (= XI–XIV), Stuttgart/Augsburg 1856–1861. The original edition in new arrangement edited by M. Schröter, 6 main volumes (Hauptbände), 6 supplementary volumes (Ergänzungsbände), Munich, 1927 ff., 2nd edition 1958 ff.

See also


  1. ^ Nectarios G. Limnatis, German Idealism and the Problem of Knowledge: Kant, Fichte, Schelling, and Hegel, Springer, 2008, pp. 166, 177.
  2. ^ Frederick Beiser, German Idealism: The Struggle Against Subjectivism, 1781-1801, Harvard University Press, 2002, p. 470.
  3. ^ Frederick Beiser, German Idealism: The Struggle Against Subjectivism, 1781-1801, Harvard University Press, 2002, p. 483.
  4. ^ Joel Harter, Coleridge's Philosophy of Faith: Symbol, Allegory, and Hermeneutics, Mohr Siebeck, 2011, p. 91.
  5. ^ The term absoluter Idealismus occurs for the first time in Schelling's Ideen zu einer Philosophie der Natur als Einleitung in das Studium dieser Wissenschaft (Ideas for a Philosophy of Nature: as Introduction to the Study of this Science), Vol. 1, P. Krüll, 1803 [1797], p. 80.
  6. ^ Friedrich Wilhelm Joseph von Schelling by Saitya Brata Das in Internet Encyclopedia of Philosophy, 2011.
  7. ^ Joseph B. Maier, Judith Marcus, and Zoltán Tarrp (ed.), German Jewry: Its History and Sociology: Selected Essays by Werner J. Cahnman, Transaction Publishers, 1989, p. 212.
  8. ^ a b Robert J. Richards, The Romantic Conception of Life: Science and Philosophy in the Age of Goethe, University of Chicago Press, 2002, p. 129.
  9. ^ a b (in German) Habermas, Jurgen (1954). Das Absolute und die Geschichte. Von der Zwiespältigkeit in Schellings Denken. Gummersbach.
  10. ^ Pinkard, Terry (2002). German Philosophy 1760-1860. The Legacy of Idealism. Cambridge University Press. p. 172. ISBN 978-0-521-66381-6.
  11. ^ Voegelin and Schelling on Freedom and the Beyond by Steven F. McGuire Das in voegelinview, April 2, 2012.
  12. ^ "Friedrich - Französisch-Übersetzung - Langenscheidt Deutsch-Französisch Wörterbuch" (in German and French). Langenscheidt. Retrieved 20 October 2018.
  13. ^ "Wilhelm - Französisch-Übersetzung - Langenscheidt Deutsch-Französisch Wörterbuch" (in German and French). Langenscheidt. Retrieved 20 October 2018.
  14. ^ "Joseph - Französisch-Übersetzung - Langenscheidt Deutsch-Französisch Wörterbuch" (in German and French). Langenscheidt. Retrieved 20 October 2018.
  15. ^ Wells, John C. (2008), Longman Pronunciation Dictionary (3rd ed.), Longman, ISBN 9781405881180
  16. ^ Bowie, Andrew (19 July 2012). "Friedrich Wilhelm Joseph von Schelling". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
  17. ^ Richard H. Popkin, ed. (31 December 2005). The Columbia History of Western Philosophy. Columbia University Press. p. 529. ISBN 978-0-231-10129-5.
  18. ^ a b c Adamson & Mitchell 1911, p. 316.
  19. ^ John Morley (ed.), The Fortnightly Review, Voll. 10, 12, London: Chapman & Hall, 1870, p. 500.
  20. ^ Frederick C. Beiser, ed. (1993). The Cambridge Companion to Hegel. Cambridge University Press. p. 419. ISBN 978-1-139-82495-8.
  21. ^ History of Philosophy: From Thales to the Present Time, Volume 2, C. Scribner's Sons, 1874, p. 214.
  22. ^ The thesis is available online at the Munich Digitization Center.
  23. ^ Adamson & Mitchell 1911, p. 316–318.
  24. ^ Robert J. Richards, The Romantic Conception of Life: Science and Philosophy in the Age of Goethe (2002), p. 149.
  25. ^ Richards, p. 171 note 141.
  26. ^ Wallen, Martin (2004). City of Health, Fields of Disease: Revolutions in the Poetry, Medicine, and Philosophy of Romanticism. Ashgate Publishing, Ltd. p. 123. ISBN 978-0-7546-3542-0.
  27. ^ Konzett, Matthias. Encyclopedia of German literature. Routledge, 2015. p. 852
  28. ^ a b c d e f g h i j k l m Adamson & Mitchell 1911, p. 317.
  29. ^ See On the Concept of Irony with Continual Reference to Socrates by Søren Kierkegaard, 1841.
  30. ^ Lara Ostaric, Interpreting Schelling: Critical Essays, Cambridge University Press, 2014, p. 218.
  31. ^ "Friedrich Wilhelm Joseph Schelling - Biography" at
  32. ^ Nicolaas A. Rupke, Alexander von Humboldt: A Metabiography, University of Chicago Press, p. 116.
  33. ^ Tristram Hunt, Marx's General: The Revolutionary Life of Friedrich Engels (Henry Holt and Co., 2009: ISBN 0-8050-8025-2), pp. 45–46.
  34. ^ a b Adamson & Mitchell 1911, p. 319.
  35. ^ Crites, Stephen (1 November 2010) [1998]. Dialectic and Gospel in the Development of Hegel's Thinking. Penn State Press. p. 62. ISBN 978-0-271-04386-9.
  36. ^ Kai Hammermeister, The German Aesthetic Tradition, Cambridge University Press, 2002, p. 76.
  37. ^ John Laughland, Schelling Versus Hegel: From German Idealism to Christian Metaphysics (Ashgate Publishing, Ltd., 2007: ISBN 0-7546-6118-0), p. 119.
  38. ^ Christopher John Murray, Encyclopedia of the Romantic Era, 1760-1850 (Taylor & Francis, 2004: ISBN 1-57958-422-5), pp. 1001–02.
  39. ^ "The briefest and best account in Schelling himself of Naturphilosophie is that contained in the Einleitung zu dem Ersten Entwurf (S.W. iii.). A full and lucid statement of Naturphilosophie is that given by K. Fischer in his Gesch. d. n. Phil., vi. 433-692" (Adamson & Mitchell 1911, p. 318).
  40. ^ Bowie, Andrew (1990). Aesthetics and Subjectivity. From Kant to Nietzsche. Manchester University Press. p. 89. ISBN 978-0-719-04011-5.
  41. ^ "Friedrich Wilhelm Joseph Schelling". Stanford Encyclopedia of Philosophy. 10-5-2017. Check date values in: |date= (help)
  42. ^ Paul Tillich, A History of Christian Thought 438 Simon and Schuster, 1972.
  43. ^ Gare, Arran (2013). "Overcoming the Newtonian paradigm: The unfinished project of theoretical biology from a Schellingian perspective". Progress in Biophysics and Molecular Biology. 113 (1): 5–24. doi:10.1016/j.pbiomolbio.2013.03.002. PMID 23562477.
  44. ^ Žižek, Slavoj (1996). The indivisible remainder: An essay on Schelling and related matters. London: Verso. ISBN 978-1-859-84094-8.
  45. ^ Žižek, Slavoj (2009). The parallax view (1st paperback ed.). Cambridge, Mass.: MIT. ISBN 978-0-26251268-8.
  46. ^ Braidotti, Rosi (2014). After Poststructuralism. Transitions and Transformations. Abingdon-on-Thames: Routledge. p. 105. ISBN 978-1-317-54681-8.
  47. ^ Distaso, Leonardo V. (2004). The Paradox of Existence. Philosophy and Aesthetics in the Young Schelling. Springer Science+Business Media. p. 7. ISBN 978-1-402-02490-0.
  48. ^ Pagano, Maurizio (2007). "Introduction. The Confrontation between Religious and Secular Thought" (PDF). In Benso, Silvia; Schroeder, Brian (eds.). Contemporary Italian Philosophy. Crossing the Borders of Ethics, Politics, and Religion. Albany, New York: SUNY Press. pp. 8–9. ISBN 978-0-791-47135-7.
  49. ^ See Ken Wilber's A Brief History of Everything (1996), chap. 17 (pp. 297–308).
  50. ^ For a more complete listing, see Stanford bibliography.
  51. ^ Available on Google Books.
  52. ^ Adamson & Mitchell 1911, p. 317 fn. 1.


Further reading

  • Bowie, Andrew (1993). Schelling and Modern European Philosophy: an Introduction. New York: Routledge. ISBN 978-0-415756-35-8.
  • Gare, Arran (2011). "From Kant to Schelling and Process Metaphysics". Cosmos and History: The Journal of Natural and Social Philosophy. 7 (2): 26–69.
  • Golan, Zev (2007), God, Man and Nietzsche, NY: iUniverse. (The second chapter, listed as "A dialogue between Schelling, Luria and Maimonides", examines the similarities between Schelling's texts and the Kabbalah; it also offers a religious interpretation of Schelling's identity philosophy.)
  • Grant, Iain Hamilton (2008). Philosophies of Nature after Schelling. New York: Bloomsbury Academic. ISBN 978-1-847064-32-5.
  • Hendrix, John Shannon (2005). Aesthetics & the Philosophy of Spirit: From Plotinus to Schelling and Hegel. New York: Peter Lang. ISBN 978-0-820476-32-2.
  • Tilliette, Xavier (1970), Schelling: une philosophie en devenir, two volumes, Paris: Vrin. (Encyclopedic historical account of the development of Schelling's work: stronger on general exposition and on theology than on Schelling's philosophical arguments.)
  • Tilliette, Xavier (1999), Schelling, biographie, Calmann-Lévy, collection "La vie des philosophes".
  • Wirth, Jason M. (2005). Schelling Now: Contemporary Readings. Bloomington, Ind.: Indiana University Press. ISBN 978-0-253217-00-4.
  • Žižek, Slavoj (1996). The Indivisible Remainder: an Essay on Schelling and Related Matters. London: Verso. ISBN 978-1-859849-59-0.
  • Wirth, Jason (2015). Schelling's Practice of the Wild. New York: SUNY. ISBN 978 -1-4384-5679-9.

External links

Alexander Ivanovich Galich

Alexander Ivanovich Galich (Russian: Александр Иванович Галич; 1783 – 1848) was a Russian teacher, philosopher, and writer.

Galich was a teacher of Latin and Russian literature at the German Saint Peter's School (Petrischule) in St. Petersburg, a professor at St. Petersburg University, a teacher of Alexander Pushkin, and a writer and philosopher who was one of the first followers of the German philosopher Friedrich Wilhelm Joseph Schelling in Russia.

Andrew Bowie

Andrew S. Bowie (born 1952) is Professor of Philosophy and German at Royal Holloway, University of London and Founding Director of the Humanities and Arts Research Centre (HARC).He has worked to promote a better understanding of German philosophy in the Anglophone analytical tradition - including the works of Johann Georg Hamann, Johann Gottfried von Herder, Immanuel Kant, Johann Gottlieb Fichte, Georg Wilhelm Friedrich Hegel, Novalis (Friedrich von Hardenberg), Friedrich Wilhelm Joseph Schelling, Karl Wilhelm Friedrich Schlegel, Karl Marx, Friedrich Nietzsche, Walter Benjamin, Martin Heidegger, Hans-Georg Gadamer, Theodor W. Adorno, Jürgen Habermas, Albrecht Wellmer and Manfred Frank.

Frank and Habermas have spoken highly of his work in this area - with Habermas calling his work "masterly" and Frank calling him an "exceptional scholar", whose work represents "the most knowledgeable presentation in English of the history of the German contribution to so-called continental philosophy". The philosopher Charles Taylor has described his work on music as "excellent and densely argued".He has translated the works of Friedrich Wilhelm Joseph Schelling and Friedrich Schleiermacher. His recent work has focused on music and philosophy, and Adorno on the nature of philosophy. In addition to his philosophical work on music, he is a keen jazz saxophonist and has played with leading contemporary jazz musicians such as

Al Casey and Humphrey Lyttelton.He did his doctoral research on "History and the Novel" (1980) at the University of East Anglia, where he was taught by the renowned German writer and scholar W. G. Sebald (who later cited Bowie's work on Alexander Kluge in his Campo Santo). He studied German philosophy at the Free University of Berlin. He was Professor of Philosophy at Anglia Ruskin University until 1999. He was also Alexander von Humboldt Research Fellow at the Philosophy department of Tübingen University. He is on the Advisory Council for the Institute of Philosophy.

His elder brother, Angus, is a classicist.

Carl August Hagberg

Carl August Hagberg (7 July 1810 – 9 January 1864), was a Swedish linguist and translator. He was a member of the Swedish Academy, occupying seat 7 from 1851 until his death. He was the son of Carl Peter Hagberg.

Hagberg is most famous for being the first person to produce a Swedish translation of the Complete Works of Shakespeare, the twelve volumes of his translation was issued between 1847 and 1851. Several of his translations were, however, based on the work of Johan Henrik Thomander, who had produced a collected edition of Antony and Cleopatra, As You Like It, The Merry Wives of Windsor, Richard II and Twelfth Night in 1825.

Hagberg was a student at Uppsala University, and became a professor of Ancient Greek there in 1833. Upon his father's advice, he spent 1835 and 1836 travelling in Germany and France. During this time he met notable writers from both countries, including: Victor Hugo, Friedrich Wilhelm Joseph Schelling and Ludwig Tieck. Upon his return to Sweden, Hagberg became a strong advocate of English and French literature – at the time Swedish universities were dominated by German influences. In 1837 he wrote Om den nya franska vitterheten, an essay surveying contemporary French literature.

Hagberg was a professor of aesthetics and modern languages at Lund University from 1840 to 1859, when he became a professor of Nordic languages at the same university. He was one of the most famous public speakers of his day. In 1853 he was asked to make the public address at the unveiling of the statue of Esaias Tegnér at Lund Cathedral. From 1862 to 1863 he was the inspektor of Småland Nation, Lund. He was succeeded by Theodor Wisén as the chair of Scandinavian languages at Lund University.

Christoph Gottfried Bardili

Christoph Gottfried Bardili (18 May 1761 – 5 June 1808) was a German philosopher and cousin of Friedrich Wilhelm Joseph Schelling. He was critical of Kantian idealism and proposed his own system of philosophy known as rational realism.

German Romanticism

German Romanticism was the dominant intellectual movement of German-speaking countries in the late 18th and early 19th centuries, influencing philosophy, aesthetics, literature and criticism. Compared to English Romanticism, the German variety developed relatively late, and, in the early years, coincided with Weimar Classicism (1772–1805). In contrast to the seriousness of English Romanticism, the German variety of Romanticism notably valued wit, humour, and beauty.

The early period, roughly 1797 to 1802, is referred to as Frühromantik or Jena Romanticism. The philosophers and writers central to the movement were Wilhelm Heinrich Wackenroder (1773–1798), Friedrich Wilhelm Joseph Schelling (1775–1854), Friedrich Schleiermacher (1768–1834), Karl Wilhelm Friedrich Schlegel (1772–1829), August Wilhelm Schlegel (1767–1845), Ludwig Tieck (1773–1853), and Friedrich von Hardenberg (Novalis) (1772–1801).The early German romantics strove to create a new synthesis of art, philosophy, and science, by viewing the Middle Ages as a simpler period of integrated culture; however, the German romantics became aware of the tenuousness of the cultural unity they sought. Late-stage German Romanticism emphasized the tension between the daily world and the irrational and supernatural projections of creative genius. In particular, the critic Heinrich Heine criticized the tendency of the early German romantics to look to the medieval past for a model of unity in art and society.

Johann Nepomuk Oischinger

Johann Nepomuk Paul Oischinger (13 May 1817 – 11 December 1876) was a German Roman Catholic theologian and philosopher who was a native of Wittmannsberg, Bavaria.

Oischinger studied theology and philosophy at the University of Munich, where he had as instructors Franz Xaver von Baader (1765-1841), Joseph Görres (1776-1848), Friedrich Wilhelm Joseph Schelling (1775-1854), Ignaz von Döllinger (1799-1890), Heinrich Klee (1800-1840), Johann Adam Möhler (1796-1838) and Franz Xaver Reithmayr (1809-1872). In 1841 he received his ordination in Regensburg, and shortly afterwards returned to Munich, where he worked as a private scholar and journalist for the remainder of his career.

His aim in theology was to create a new philosophical system and a scientific offering of Catholic doctrinal concepts, and with the new system he proposed the elimination of what he considered erroneous medieval scholastic features. A number of his writings were harsh criticisms of medieval scholastic theology, in particular the belief system of Thomas Aquinas. He was also the author of polemical writings aimed at contemporary movements that included Neo-Scholasticism and Güntherianism. A few of his numerous publications are as follows:

Grundriss zu einem neuen Systeme der Philosophie (Framework of a New System of Philosophy), 1843

Philosophie und Religion (1849)

Grundriss zum systeme der christlichen Philosophie (Framework for a System of Christian Philosophy), 1852

Die Einheitslehre der göttlichen Trinität (Doctrine of the Anthropomorphic Trinity), 1869

Johannes Möller

Johannes Möller (1806 – 11 December 1862) was a German historian of Dano-Norwegian descent.Möller was born in Münster. He was the son of Jacob Nikolaus Møller, an intellectual who had moved from Norway to which his father Hans Møller had migrated from Denmark. Johannes' paternal grandfather was a doctor of medicine, whereas his uncle Hans Eleonardus was a ship-owner. His brother Bartolomæus became a naval officer.

Johannes' inclination towards the humanities stemmed from his father, who had befriended the likes of Henrik Steffens, Friedrich Wilhelm Joseph Schelling and Friedrich Leopold zu Stolberg-Stolberg and also converted to Catholicism. Johannes Möller was appointed professor in history at the Catholic University of Leuven as early as 1834. His father received an honorary professorship in philosophy there in 1835.

Johannes Möller died in December 1862, less than two weeks after his father.

Lectures on Aesthetics

Lectures on Aesthetics (LA; German: Vorlesungen über die Ästhetik, VÄ) is a compilation of notes from university lectures on aesthetics given by Georg Wilhelm Friedrich Hegel in Heidelberg in 1818 and in Berlin in 1820/21, 1823, 1826 and 1828/29. It was compiled in 1835 by his student Heinrich Gustav Hotho, using Hegel's own hand-written notes and notes his students took during the lectures, but Hotho's work may render some of Hegel's thought more systematic than Hegel's initial presentation.Hegel's Aesthetics is regarded by many as one of the greatest aesthetic theories to have been produced since Aristotle. Hegel's thesis about the historical dissolution of art has been the subject of much scholarly debate and influenced such thinkers like Theodor W. Adorno, Martin Heidegger, György Lukács, Jacques Derrida and Arthur Danto. Hegel was himself influenced by Johann Joachim Winckelmann, Immanuel Kant, Friedrich Schiller and Friedrich Wilhelm Joseph Schelling. Heidegger calls Hegel's Lectures on Aesthetics "the most comprehensive reflection on the essence of art that the West possesses".


Naturphilosophie (German for "nature-philosophy") is a term used in English-language philosophy to identify a current in the philosophical tradition of German idealism, as applied to the study of nature in the earlier 19th century. German speakers use the clearer term Romantische Naturphilosophie, the philosophy of nature developed at the time of the founding of German Romanticism. It is particularly associated with the philosophical work of Friedrich Wilhelm Joseph von Schelling and Georg Wilhelm Friedrich Hegel—though it has some clear precursors also. More particularly it is identified with some of the initial works of Schelling during the period 1797–9, in reaction to the views of Fichte, and subsequent developments from Schelling's position. Always controversial, some of Schelling's ideas in this direction are still considered of philosophical interest, even if the subsequent development of experimental natural science had a destructive impact on the credibility of the theories of his followers in Naturphilosophie.Naturphilosophie attempted to comprehend nature in its totality and to outline its general theoretical structure, thus attempting to lay the foundations for the natural sciences. In developing their theories, the German Naturphilosophen found their inspiration in the natural philosophy of the Ancient Greek Ionian philosophers.

As an approach to philosophy and science, Naturphilosophie has had a difficult reception. In Germany, neo-Kantians came to distrust its developments as speculative and overly metaphysical. For most of the 19th and early 20th centuries, it was poorly understood in Anglophone countries. Over the years, it has been subjected to continuing criticism. Since the 1960s, improved translations have appeared, and scholars have developed a better appreciation of the objectives of Naturphilosophie.

Pauline Gotter

Pauline Gotter (29 December 1786 – 31 December 1854) was the second wife of Friedrich Wilhelm Schelling and a friend of Louise Seidler and Sylvie von Cigars.

Philosophical Inquiries into the Essence of Human Freedom

Philosophical Inquiries into the Essence of Human Freedom (German: Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände) is an 1809 work by Friedrich Schelling. It was the last book he finished in his lifetime, running to some 90 pages of a single long essay. It is commonly referred to as his "Freiheitsschrift" (freedom text) or "freedom essay".

Described by Hans Urs von Balthasar as "the most titanic work of German idealism", it is also seen as anticipating much of the collection of basic existentialist motifs. Its ambitions were high: to tackle the problem of radical evil, and to innovate at a metaphysical level, in particular to correct dualism. As its title suggests, it intends to give an account of human freedom, and the requirements on the philosophical side to protect this idea from particular formulations, at issue during the period, of determinism.


Schelling is a surname. Notable persons with that name include:

Caroline Schelling (1763–1809), German intellectual

Friedrich Wilhelm Joseph Schelling (1775–1854), German philosopher

Felix Emanuel Schelling (1858–1945), American educator

Ernest Schelling (1876–1939), American composer

Erich Schelling (1904–1986), German architect

Thomas Schelling (1921–2016), American economist

Andrew Schelling (*1953), American poet and translator

Hans Jörg Schelling (*1953) Austrian entrepreneur

Hans Schelling (1954–2008), Dutch sailor

Florence Schelling (*1989), Swiss ice hockey goaltender

Patrick Schelling (*1990), Swiss cyclist

System of Transcendental Idealism

System of Transcendental Idealism (German: System des transcendentalen Idealismus) is a book by Friedrich Wilhelm Joseph Schelling published in 1800. It has been called Schelling's most important work. In this work, Schelling attempted a Kantian project to discover the ground of knowledge.

The Dark Ground of Spirit

The Dark Ground of Spirit: Schelling and the Unconscious is a 2011 book by Sean J. McGrath, in which the author examines how the psychoanalytical concept of the unconscious originates in German Idealism, especially the work of the German philosopher, Friedrich Schelling.

The Difference Between Fichte's and Schelling's Systems of Philosophy

The Difference Between Fichte's and Schelling's Systems of Philosophy (German: Differenz des Fichteschen und Schellingschen Systems der Philosophie, 1801) was the first major work of Georg Wilhelm Friedrich Hegel's to break with Friedrich Wilhelm Joseph Schelling. Hegel rejected pantheistic mysticism and called for a more rationalistic understanding of self-consciousness. His work also discusses Johann Gottlieb Fichte.

The Oldest Systematic Program of German Idealism

"The Oldest Systematic Program of German Idealism" (German: Das älteste Systemprogramm des deutschen Idealismus) is a 1796/97 essay of unknown authorship. The document was first published (in German) by Franz Rosenzweig in 1917.

Theodor Schwarz (theologian)

Theodor Schwarz (1 September 1777, in Wiek, Rügen – 10 February 1850, in Wiek) was a German Protestant clergyman and writer. He published novels under the pseudonym Theodor Melas. He was the son of provost Georg Theodor Schwarz.

From 1798 he studied at the University of Jena, where he attended lectures given by Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling, Johann Jakob Griesbach and Friedrich Schiller. In 1800 he traveled with painter Jakob Wilhelm Roux to Saxon Switzerland and to Dresden, where he met with Caspar David Friedrich. In 1801 he returned to Rügen and assisted his father at the parish. Afterwards, he worked for several years as a tutor in Skåne and Stockholm, and after the death of his father in 1814, took over the elder Schwarz's duties at the parish. In 1834 he received his doctorate in theology.He was the father of theologian Karl Schwarz (1812–1885).


The Weltalter (sometimes Die Weltalter; "[The] Ages of the World") of Friedrich Schelling refers to a philosophical work of 1811, and its continuation in manuscript for many years after that. It was a long and unfinished project, sometimes identified with Schelling's philosophical output from 1809 to 1827, the period beginning with his Freiheitsschrift.

Economists of the Historical School

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