Schelling

(47) „Der Begriff der ‚menschlichen Freiheit’ nach Schellings Freiheitsschrift“. In: F. Hermanni, D. Koch, J. Petersohn (Hgg.): „Der Anfang und das Ende aller Philosophie ist –  Freiheit“. Schelling in der Sicht neuerer Forschung, Tübingen 2012, S. 187-217.

This paper attempts to uncover the ontological basis of Hoffmann's tale the Sandman (in contrast to "psychological" interpretations): what sort of semiotic and imaginative operations are associated with the figure of the Sandman--not as a figure of psychological trauma but as an organization of thought and being? Rather than functioning as an index of a primordial psychological trauma, this paper examines the Sandman as a generative presence at the origin of aesthetic representations, a figure beyond all figuration. The Sandman thus gives form to the transcendental principle of the absolute as articulated in the philosophical discourse of romanticism. However, the ontology subtending the text is not one that attempts to uncover the ideal in the real (or to lead the real to the ideal), but to render the real inconsistent with itself, construing the deviation from a norm as a necessary (and ultimately redemptive) part of the structure of existence as such.

The lexeme veloziferisch (velociferian) was first coined by Goethe in an unsent letter from 1825 and entered the public stage four years later with the second edition of the novel Wilhelm Meisters Wanderjahre, oder die Entsagenden (1829; Wilhelm Meister’s Journeyman Years, or The Renunciants). As a portmanteau, the neologism, which is composed of the Italian velocità and the German luziferisch, combines two central elements of the Goethean imaginary: the accelerated velocity of modern life and the “luciferian” function of negation. Das Veloziferische marks a dangerous speed at which organic growth is outpaced by the rapid acceleration of technological development. At velociferian speeds, the otherwise figurative role of negation in Goethe’s philosophy of nature takes on a disfiguring function, highlighted most clearly by the techno-accelerationist allegory Faust. The invention of this term has prompted recent investigations into the relationship between technological development and social acceleration in modernity. Furthermore, an appreciation of Goethe’s critique of the velociferian enables a fuller understanding of his unique position in relation to broader trends in natural philosophy and the philosophy of biology (Spinoza, Schelling, and Erwin Schrödinger), in addition to the philosophy of technology (Thomas Carlyle and Bruno Latour).

Fernando Wirtz, « Los problemas del concepto de “idealismo trascendental” en el Sistema del idealismo trascendental de F.W.J. Schelling », Revista de Estud(i)os sobre Fichte [En línea], 10 | 2015, Publicado el 01 septiembre 2015, consultado el 23 septiembre 2015. URL : http://ref.revues.org/619

THIS IS A PRE-PRINT of the paper published here: https://www.tandfonline.com/doi/abs/10.1080/17570638.2021.1897181

It is a widely accepted idea that German Idealism stands on two pillars: Kant and Spinoza. The aim of this essay is to critically reflect on this way of understanding the history of philosophy through a study of the reception of Spinoza in the early writings of Fichte, Schelling, and Hegel. This analysis will show that each of them builds a different image

ABSTRACT
To the question «What is time?», F.W.J. Schelling and Gustave Guillaume responded in ways that reveal affinities in their approach, beyond the differences characteristic of a philosopher's and a linguist's respective preoccupations. This article seeks to shed light on several of these affinities. The two thinkers viewed time not as a «construct» or a «product», but rather as an affirmative force, as a potentiality. They both rejected the image of a river or a line, in favor of a vertical figure representing time descending from above and existing only insofar as it comes to be, each time. For Schelling, time is thus considered an affirmative force which embodies itself in things. In this respect, Guillaume's linguistic reconstruction of how the time-image is formed during chronogenesis, with its two vectors—verticalization and horizontalization—parallels Schelling's philosophical analysis.

RÉSUMÉ
À la question « Qu'est-ce que le temps ? », F.W.J. Schelling et Gustave Guillaume ont apporté des réponses qui présentent, par-delà les différences de préoccupation propres au philosophe et au linguiste, une affinité dans l'approche, dont le présent article tente d'éclairer plusieurs aspects. Ainsi les deux penseurs dénient-ils au temps le caractère de « construit », de « produit ». Tous deux considèrent le temps comme une force affirmative, une puissance. Les figures du fleuve ou de la ligne sont rejetées au profit d'une figure verticale d'un temps venant d'en haut et n'existant que dans la mesure où il advient chaque fois. C'est le temps comme force affirmative qui s'incarne dans les choses, pour Schelling. La reconstitution guillaumienne de la formation de l'image-temps au cours de la chronogénèse, avec ses deux vecteurs, la verticalisation et l'horizontalisation, apparaît doubler d'une analyse linguistique les considérations schellingiennes.

Die Frage nach dem Wissenschaftscharakter der Theologie ist in den vergangenen zwei Jahrhunderten nie zur Ruhe gekommen. Zachhubers Buch rekonstruiert ihre Diskussion bei Ferdinand Christian Baur (1792–1860), Albrecht Ritschl (1822–1889) und ihren Schülern. Als Mittelpunkt dieser Auseinandersetzung erweist Zachhuber den Versuch, historische und systematische Theologie in einem vom Deutschen Idealismus inspirierten Theorierahmen zu verbinden. Durch diesen Zugang gelingt es, einige der bis heute einflussreichen Theorien in der exegetischen, historischen und systematischen Theologie von ihrem Ursprung her und in ihren Prämissen verständlich zu machen.
Das Buch ist die überarbeitete deutsche Version von Theology as Science in Nineteenth Century Germany.

A description of the main tenets of F.W.J. Schelling's identity philosophy, to which he was committed from May 1801 until as late as 1809. I argue that Schelling's unfashionable appeal to identity as the central concept in the philosophical enterprise is born out of a concern to restrict the domain of philosophical speculation and thereby make room for other discourses (the natural sciences, theology, history, art, etc.) to speak of a world of qualitatively-differentiated finite entities.

The uploaded file is merely a preliminary draft; the final published version is forthcoming.

What happens to language after the post-linguistic turn? In what does a speculative approach to religion consist? Such are the two questions around which this essay is structured. It answers them using some of the framework supplied by Iain Hamilton Grant in his robustly naturephilosophical deployment of Schellingianism. This chapter is intended as a “regional application” of Grant’s  presentation of Schelling onto philosophy of language and religion. The answer to both of the above questions, I conclude, is to be found in Schelling’s The Deities of Samothrace which identifies etymological enquiry into divine names with geological excavation.

The uploaded version is merely a preliminary draft; please follow the link for the published version: http://www.amazon.co.uk/After-Postsecular-Postmodern-Continental-Philosophy/dp/1443827045/ref=tmm_pap_title_0

Massimo Cacciari ist  einer der bedeutendsten zeitgenössischen Philosophen Italiens. Dieses Buch ist die erste umfassende deutschsprachige Monographie zu seinem Denkweg. In Auseinandersetzung mit dem spekulativen Denken von Augustinus bis Schelling und dem christlichen Trinitäts- und Schöpfungsgedanken entwickelt er die kühne Idee eines Anfangs vor allem Ursprung - um der absoluten und gelösten Freiheit Gottes und der Menschen willen. Von da her kommt er zu überraschenden Einsichten in die theologisch-metaphysischen und politischen Gesetze der europäischen Kulturgeschichte, die einen kritischen Doppelblick auf das Woher und Wozu von Sein und Denken, eine theologische Relektüre klassicher Themen und eine Stellungnahme ermöglichen und erfordern.

En este artículo, mostraré que emprender una lucha por el reconocimiento resulta problemático para los grupos que son objeto de discriminación y recriminación por razones de su deseo o de su condición sexual. Posteriormente desarrollaré el concepto de reconocimiento en la obra de la filósofa norteamericana Judith Butler, pues considero que su propuesta de deconstrucción política abre nuevos caminos en el proceso de la lucha por el reconocimiento contemporáneo, especialmente de aquellos sectores subordinados por su condición sexual. Quiero analizar de la idea de reconocimiento en Butler a partir de su lectura de la filosofía y de sus debates políticos.

Resumo
O termo "visão de mundo" (Weltanschauung) tem sua origem no interior da filosofia alemã, mais especificamente na Crítica da faculdade de julgar (1790) de Kant (1724-1804), sendo decisivo para a consolidação do "idealismo alemão". Martin Heidegger (1889-1976) faz uma apropriação desse termo. Tal apropriação, porém, acontece mediante a refundação do sentido próprio de "visão de mundo". Disso decorre o seguinte: há, por um lado, uma continuidade terminológica-Heidegger ainda utiliza o termo "visão de mundo"-, o que não acontece no modo de proceder, ou seja, por outro lado, há uma mudança metodológica e esta é decisiva para a apropriação do termo, bem como para a sua fundamentação e significação. Esse movimento de apropriação pode ser visto a partir de três preleções: A ideia da filosofia e o problema da visão de mundo (1919), Os problemas fundamentais da fenomenologia (1927) e Introdução à filosofia (1928/1929). O objetivo do presente artigo, então: investigar algumas indicações percebidas nos textos de Heidegger que conduzem esse movimento de apropriação, de modo a elucidar qual seja o caráter peculiar de sua apropriação. Realizando uma hermenêutica textual há de se perceber, por fim, que Heidegger retorna à tradição filosófica-à metafísica-com o propósito de dela se distanciar, mostrando que esse movimento de apropriação em relação ao termo "visão de mundo" permite também a colocação pela pergunta do sentido de ser.

Abstract
The term "worldview" (Weltanschauung) has its origins within German philosophy, more specifically in "Critique of Judgment" (1790) by Kant (1724-1804) and it was decisive for the consolidation of "German idealism". Martin Heidegger (1889-1976) appropriated himself of this term. Such appropriation, however, may happen through the refoundation of the particular sense of "worldview". Thus, there is, on the one hand, a terminological continuity-Heidegger still uses the term "worldview"-which does not happen in the way of proceeding. On the other hand, there is a methodological change and this is decisive for the term appropriation as well as for its rationale and meaning. Three lectures allow us to see this movement of appropriation: "The Idea of Philosophy and the Problem of the Worldview" (1919), "The Basic Problems of Phenomenology" (1927) and "Introduction to Philosophy" (1928/1929). The purpose of this paper is to investigate some of the indications perceived in Heidegger's texts that drive this movement of appropriation in order to elucidate the peculiar nature of its appropriation. In order to perform a textual hermeneutic, it is noticeable that Heidegger returns to the philosophical tradition-the metaphysics-with the purpose of distancing it, showing that this movement of appropriation in relation to the term "worldview" also permits the placement by the question of the sense of being.

Texto integral disponível: Tradução, introdução e notas.

Publicada em 1801 na Revista de Física Especulativa, a Exposição do meu Sistema da Filosofia é, segundo o próprio Schelling, a única exposição "estritamente científica" do sistema da identidade, no qual filosofia transcendental e filosofia da natureza são articuladas em um todo coerente.

"Pour rendre hommage à mon Maître, je veux aujourd’hui interpréter quelques pages de son grand livre sur La Joie spacieuse, afin de dégager le type de phénoménologie qui était le sien, pleinement inscrit dans le projet phénoménologique inauguré par l’invention husserlienne de l’intentionnalité. L’intentionnalité de Chrétien est une intentionnalité paradoxale, surplombée et gouvernée par l’excès de ce qui se donne au sujet, mais où le sujet a à son tour la capacité  d’accueillir, dans et par la joie, cet excès qui se donne, et qui se donne à lui. Ce n’est pas tant une faculté qu’une disposition affective, la joie, qui permet la dilatation de l’âme de telle sorte qu’elle accueille ce qu’elle ne peut pas accueillir, qu’elle reçoit ce qu’elle ne peut pas recevoir. Alors, la phénoménologie est le lieu paradoxal de la réconciliation de l’intériorité et de l’extériorité, du fini et de l’infini, que la joie assemble dans leur infinie séparation, séparation qui se trouve in fine vaincue par la phénoménalité même. C’est une figure positive de ce qu’on peut appeler « psycho-théologie », c’est-à-dire la possibilité dialectique de l’accueil dans l’intériorité de l’infinie transcendance, malgré et dans la séparation. Or je voudrais poser à Chrétien la question suivante, à partir de Kant : n’y a-t-il pas, plus profondément dans la phénoménalité, une idée de Dieu plus ancienne, qui a toujours précédé la joie spacieuse, qui rend l’intériorité malade de son infinité et qui coupe l’intentionnalité à sa racine, qui soit de la non intentionnalité à la racine de l’intentionnalité, une pathologie où seule l’angoisse, avant la joie, peut répondre, et que Levinas, après Schelling, avait dû bien finir par entrevoir dans Autrement qu’être ? En objectant ainsi le traumatisme originaire et non intentionnel de l’idée de Dieu, au prix d’une spéculation difficile, je souhaite mettre au jour par contraste la dimension phénoménologique de la pensée de Chrétien, l’hymne à la joie qui la soutient et qui ne l’a fait jamais rompre, en fait, avec la doctrine husserlienne de l’intentionnalité."

The Jedi Handbook contains the solution to all of our planet’s problems and shows the only way to realize an incredible JEDI ORDER—a fully healed and functioning world beyond what we can possibly imagine.

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(This work uses a StarWars motif to give it a universal appeal; also available on amazon.com)

For this volume, Plí invites papers concerning Hegel’s Philosophy of Nature, the idea of such a project and its relation to particular sciences. We encourage papers that examine and assess ‘stages’ (or the lack thereof) in the Philosophy of Nature with regards to specific domains (physics, chemistry, biology, ecology, etc.).

La meraviglia di fronte al mondo è un antico tema della filosofia. All'inizio, essa si presentava come sacro stupore e meraviglia cosmica. Col tempo, è giunta a contemplare l'esistenza dell'uomo e il suo rapporto con le cose. Una sintetica formulazione è di Ludwig Wittgenstein: “Ciò che è un mistero non è come il mondo sia, ma il fatto che esso sia”. Eppure il suo essere così e non altrimenti può a volte suscitare un sentimento affine allo stupore e diverso dalla meraviglia: lo scandalo. Mantenere la propria capacità di stupirsi per come va il mondo non sarà qualcosa di misterioso in sé, ma attendibilmente è il segreto di un pensiero vitale, contro ogni noia, conformismo o assuefazione.

Texto integral disponível: Tradução, introdução e notas.

Curso privado ministrado por Schelling em Stuttgart entre fevereiro e julho de 1810 no qual ele expõe as linhas gerais do seu sistema. Trata-se de um dos únicos textos em que Schelling esboça uma visão de todo de seu pensamento em seus três eixos temáticos fundamentais: relação absoluto-existência, natureza e espírito. Também de um ponto de vista diacrônico, as Preleções constituem um importante instrumento de compreensão do percurso schellingiano, pois o autor retoma a estrutura sistemática de sua filosofia da identidade (1801-1809), em relação à qual situa problemas centrais de sua fase intermediária como o estatuto da liberdade e da existência humana (1809-1821), o que, por sua vez, antecipa questionamentos que culminarão na distinção entre filosofia negativa e filosofia positiva, típica de seu pensamento tardio (1821-1854).

The Berlin lectures in The Grounding of Positive Philosophy, appearing here for the first time in English, advance Schelling's final "existential system" as an alternative to modernity's reduction of philosophy to a purely formal science of reason. The onetime protege of Fichte and benefactor of Hegel, Schelling accuses German Idealism of dealing "with the world of lived experience just as a surgeon who promises to cure your ailing leg by amputating it." Schelling's appeal in Berlin for a positive, existential philosophy found an interested audience in Kierkegaard, Engels, Feuerbach, Marx, and Bakunin. His account of the ecstatic nature of existence and reason proved to be decisive for the work of Paul Tillich and Martin Heidegger. Also, Schelling's critique of reason's quixotic attempt at self-grounding anticipates similar criticisms leveled by poststructuralism, but without sacrificing philosophy's power to provide a positive account of truth and meaning. The Berlin lectures provide fascinating insight into the thought processes of one of the most provocative yet least understood thinkers of nineteenth-century German philosophy.

"Despite a strong resurgence of interest in his philosophy, Schelling's final Berlin lectures have remained unavailable to English-reading audiences. At long last, in Bruce Matthews's able hands, this lacuna has been remedied. This is a strong and rigorous translation of the inaugural lectures, which, along with Matthews's compelling and informative introduction, not only provides readers with a taste of these remarkable and unduly neglected lecture courses, but also provides an overview of Schelling's final project of positive philosophy and philosophical religion. These lectures are critical to a full appreciation of Schelling's accomplishments." -- Jason M. Wirth, author of The Conspiracy of Life: Meditations on Schelling and His Time

Resumo: Em nossa pesquisa, estudaremos o conceito de determinação, tal como esse conceito é concebido por Hegel e utilizado por ele a fim de fornecer uma fundamentação lógica para a sua concepção da autodeterminação racional enquanto fundamento de nosso conhecimento. Acreditamos que o conceito de determinação, apesar de, por vezes, aparentar ser de importância secundária, é central para que se possa compreender o projeto de colocar a autodeterminação racional no fundamento de nosso conhecimento, projeto este que seria advogado por Hegel e, antes dele, pelos outros grandes proponentes do idealismo alemão. De fato, esperamos mostrar que, para colocar a autodeterminação racional como fundamento de nosso conhecimento, foi chave, para Hegel, reformular o conceito de determinação em relação ao modo com que ele havia sido usado e entendido pelos seus antecessores. Esperamos, assim, expor como uma certa concepção de determinação estaria no cerne do projeto filosófico de Hegel.

This is a translation of the body of F.W.J. Schelling's Erlanger Lectures  - given in 1820 and 182 - that I undertook between 2007 and 2010.  There is a previous translation available in a text from Penguin entitled German Idealist Philosophy, but it was undertaken without much attention to translation conventions in scholarship regarding German Idealism.  My hope is that this will provide some alternate access to the strange and exciting world of Schelling's late philosophy.