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subjunctive mood, mood, lies at the very heart of t he hypothesizing activity. If
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DEALISTIC STUDIES SCHELLING'S APHORISMS OF 1805
scientific knowledge constitutes a system of coherent truths, then theorizing
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within a system so conceived is difficult to justify. This is to say that a coherent system of scientific claims as conceived by Rescher limits th flexibility of theorizing as ordinarily understood. For to suggest a scientific hypothesis as something to be tested places all relevant scientific truths on a tentative footing until the said hypothesis has been proven true. Hence
one could argue that there is at least the suspension of the truth of knowledge claims surrounding the counterfactual until the requisite verification has taken place, which is antithetic to Rescher's thesis. All of this is not to deny the valuable work Professor Rescher has done in indicating a way by which hypotheticals can be handled within a system
Translated by Fritz Marti
Introductory Note by the Translator. (Translator's insertions
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In the second part of these aphorisms, starting at about SchellingUseful sketches the traitsNot of his Naturphilosophie. (I sha useful because it is more convenient than any awkward and poss translation.) The total of the two hundred and twenty-four 140-89) can rightly bear the title of an Introduction to
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DEALISTIC STUDIES
practical reason," one can point out that scientific objectivity is one of our moral duties. "Yet," says A. R. Caponigri (Philosophy from the Renaissance to the Romantic Age, University of Notre Dame Press, 1963, p. 510), "it was obviously no part of Fichte's intention to negate the order of nature, or with it the possibility of a philosophy of nature." Now if the "ground of unity" postulated by Kant could be attained by the practical "mode of thought," then indeed the conventional label of "subjective idealism" would
stick to Fichte. And then one could say with Caponigri that "the development of the system of reason which was undertaken by Schelling appears as the complement of Fichte's efforts and their completion." As Capaigri adds:
"This complementariness led presently to the characterization of their respective systems as subjective and objective idealism." Compare what Schelling
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CHELLING'S APHORISMS OF 1805
by the name of "I." Following the clues in Kant, Fich independently from Fichte, young Schelling grasped that u "Unconditional is that which cannot at all be turned into
become a thing" (I, 166). "The principle of dogmatism is so
as antecedent to all I; t he principle of criticism is an I posit not-I and excluding every not-I" (I, 170). In Kant's language the not-I in the strictest sense is called (DingSign an sich). up to vote on this title (I, 286), Ficht In 1795, in his Grundlage
Wissenschaftslehre were asked 'how are things constituted Useful Not useful it could answer only saying 'the way we ought to make them have had in mind the last section of §84 in Kant's which states that man's " existence involves the highest pu
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DEALISTIC STUDIES
are those who realize how many preparations were necessary for the complete and evident presentation which I am convinced I can now make. They all will judge it natural and not at all faulty that I first
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made these preparations and that, from those quite different sides, I tried to prepare the complete knowledge of this philosophy (which I audaciously and really take for the real one) before I would dare to
present it in its totality. None of those who realize all this will be able to imagine that I have changed my o wn system of philosophy. (True, there were some who actually imagined this after my lectures of last
winter.) [In the w inter 1800/1801 Sch elling gave three lectufe courses: on philosophy of art, Naturphilosophie, and transcendental philosophy. See Kuno Fischer, Schellings Leben, W erke and Lehre, 4th ed. , 1923;
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SCHELLING'S APHORISMS OF 180
before Darwin (1809-1882), tallies with the anti-Ne
mechanistic view that nature is alive and that the very stud
is relatively abstract, a view I heartily share. I also shar that the empirical sciences borrow their methodica
philosophical insights, necessarily though often unintenti
knowing their source. This view leads to Schelling's dis
empirical natural science and
Naturphilosophie.
It does no
forSign us theup romantic roamings Schelling (and of He to vote on thisoftitle
romantic though sincere guesses of the incipient science
Useful useful In his Berlin lectures of 1804 on the Basic Traits Not
Fichte spoke of the hunches of a ph ysicist who "starts f seeks the unifying law." Following his hunch he will return phenom ena in order to test his thought, willing to give it u
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CHELLING'S APHORISMS OF 1805
DEALISTIC STUDIES
24
Schelling's Works 1792-1805 All titles here are put into English which, to be sure, may lead to some
confusion.
Date Title
1802 Further presentations from the system of phi-
losophy.
eference in Werke
546-48).
1802 On the nature of philosophical critique in general
1792 On the origin of h uman evil. Latin thesis for the Master's degree in philosophy. German translation by Reinhold Mokrosch in the first
and its relation to the present stage of philosophy in
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1802 On the absolute identity system and its relation to
volume of the Historico-Critical Edition brought
out by the Bavarian Academy of Sciences (Stuttgart: Frommann-Holzboog, 1976). 1793 On myths, historical legends, and philoso-
1802 Miscellaneous (the poem Heinz Widerporst:
, 1-40
Useful the Not useful newe st (Reinholdian) dualism. A dialogue between the
uthor
nd a friend
1802 Rtickert and Weiss, or the philosophy that needs no
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Schelling Introduction to
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Friedrich W. J. Schelling
1. Be it in science, in religion or in art, there is no higher revelation than that of the divinity of the All, and in fact those three start from this revelation and have significance only through it. 2. Wherever that revelation occurred, even when transitory, there was rapture, repudiation of finite forms, cessation of all conflict, concord and wondrous agreement, often across long gaps of time, notwithstanding the
SCHELLING'S APHORISMS OF 1805
DEALISTIC STUDIES
APHORISMS AS AN INTRODUCTION TO N A T U R P H I L O S O P H I E
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This composite life of science, religion and art
which is shaped in conformity with the divine model, in m
Furthermore the relation which reason has to t he structu is the same as the relation of philosophy to that perfect s in such a state can philosophy find its own image manife 9. Science is the knowledge of the laws of the whole is universal [and common]. Religion however is the con particular in its ties to the whole. It is religion that ord Signasup to vote on this titleto the devotion wit scientist a priest of nature, owing for the particular. Religion assigns the God-set limits to Useful Not useful universal, and thus, as a sacred tie, it mediates science wi the universal and the particular into one. 10 The state legislation amounts to nothing without th
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be it the epic spread and fullness of the history of the universe poetically condensed, or finally revealed in strictly plastic delimitation, either in the
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the mo re moderate style of an art already unshackled by gracefulness, or in the last perfection full of dramatic life, with sublime mastery ov er the matter, where the profoundest seriousness and the freest play reciprocally illuminate
46
DEALISTIC STUDIES
still tart style to which any system gives birth in science and in art, or in
and elevate each other. These forms merely designate different levels of
culture and o f artistic m aturity. 16 Winkelmann said the still tart and severe style of the oldest sculpture had to precede the creations of later art beautified by grace. Like wise only those states which begin with strict legislation are gifted for greatness. And similarly the seriousness and strictness of scientific discipline must have
overcome the ignorance of minds before the sweeter fruits of philosophy
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CHELLING'S APHORISMS OF 1805
the whole and the still valid in that representation and bri possible new light. 1. Herewith I give thanks for all improvements known to been made with regard to the matter and form of that rep they well mean t or born from ill will.
In the first place, only what I have already said here
say can answer the question whether religion can be higher th and whether ph ilosophical insight be enhanced by religi Sign up to vote on thiscantitle religion is not philosoph y. Yet a philosoph y that would no useful and science in sacred harmony not be philosophy. T Useful Notwould
the philosopher, however, has the complexion of nature; complexion of him who with bold courage descends into
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8. Do I w ant a school?—Y es, but the way there were once schools of poetry. That way those of joint inspiration may continue in a commo n key to compose this eternal poem. Give me a few of this kind, such as I have found, and see to it that inspired ones will not be wanting in the future, and I promise you yet the 611,ripos (the unifying principle) even for science. This requires no pupils nor any head or master. No one teaches another, nor is bound to ano ther, but each only to the God who speaks out of all. 9. I have long set up in front of oppo nents and of others the iron and the bow. Can they shoo t through the hole? The sequel will show whether they were capable of bending the bow. 30 In line with the specific program of this journal, I wanted to start
36 Reason canno t affirm anything that would have re relation or comparison, it did it would be the sam Notif useful Useful for and could posit only finiteness. Therefore, in the first place
philosophie and to present them not in a doctrinaire way nor by always
discern or posit anything that could exist only owing to a
DEALISTIC STUDIES
with those principles which are needed for the specific pursuit of Natur-
SCHELLING'S APHORISMS OF 180
taneously intuitive (der V erstand, der zugleich anschaue 5. Reason, however, contains sense, ratiocination an three finite restrictions, witho ut being itself one o f the t Reason discerns not merely the confused infinite (without t does, nor the empty unity (without the infinity) like rati
and infinity, clearness and fullness themselves are one i merely in the particular manner of the imagination
in a nonfinite Sign upand to vote on thismanner. title
(schlechthin)
any [mere] distinctions, no matter of what kind, and, se
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affirmed by itself, in an absolutely simple invisible manner.
42 Not we, neither you nor I, know about God. For insofar as reason affirms God it cannot affirm anything else and thus at once annihilates itself as something particular, as something outside of God. 43 In truth and as such there is no subject at all, and no I and therefore also no object or non-I, but only One, God or the All, and nothing else. If, therefore, there is any knowing at all and any being known, then whatever is in either is still only the One as One, that is, God. 44 The "I think, I am" is ever since Descartes the fundamental error in
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DEALISTIC STUDIES
b) A bout reason as knowledge of the A bsolute.
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Abbot - Royce's Libel
a periphery, but as all in all. Even the highest is highest only something lower. God, however, is without any relation at is affirmable only from itself and by itself. 51 Therefore there is no ascent of knowledge to God immediate recognition, yet not immediate on the part divine by the divine.
52 In no kind of knowledge can God occur as the As known heup ceases to be on God. Wetitle are never outside of G Sign to vote this could set him in front of us as an object. Just as the feelin Useful Not useful of God itself the our being in gravity, so is the knowledge Here there is nothing subjective and nothing objective, becau two distinct entities, one which knows and another that is kn
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56 As soon as one does away with the indivisible unity of it, this idea dissolves into contradictions. You were o f the op inion that with these con-
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DEALISTIC STUDIES
tradictions you could argue against the idea itself, but in fact you merely revealed the idea's inner essence. By that very fact it became, and always
becomes, evident that ratiocination cannot affirm any one of the possible antitheses by itself without contradiction, and that to every such thesis its antithesis can be affirmed with the same right, also that the indivisible unity of the idea contains truth o nly in its indivisibility. 57 The reasonable idea (Vernunftidee) of God states that he is the infinite affirmation of himself. Right away ratiocination would separate from the idea what is affirmative and likewise what is affirmed, and w ould conceive of God as either the one or the other. Ho wever, precisely through the idea itself, it can be shown that each of the two ostensible separables into which
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CHELLING'S APHORISMS OF 18
can be contrasted with the absolute One (das schlecht idea does away with itself, and God is also not One. Nev not not-O ne, that is, not Many. 61 All knowing is nothing else than affirming From science has looked for the point where being (das Sein) and knowing includes being. But how could they be mo than in the idea of the universal substance, the idea of is the infinite affirmation of himself, and whose being up to but vote oninfinite this title theSign knowledge, in an way, and vice versa k being. for that very it is not possible to attribu Useful Not useful Yet reason edge separately. For the self-affirmation of G od is an in and therefore in God the knowing and the known are and in that respect there is no knowing in Go d. Never
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Schelling Introduction to
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DEALISTIC STUDIES
negating and therefore conditioned unity. As for contrasts, they are effaced in that idea not in a negative but in a positive way; what the idea negates is not the disparity in every contrast, and what it affirms is the absolute
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identity in a given contrast. Yet there is no validity in the opposite assumption that the contrasts were posited as real in the idea. They are not [real] for their positive identity is posited, and they are also not not real, for their
negation is not posited. 67 Absolute identity of the subjective and objective cannot be a mere equilibriums or synthesis but only an entire being one. 68 I will try to clarify by some illustrations this distinction [of 67] which is clear enough in itself yet is not clear for most. The fulcrum of a lever
represents the equilibrium of two opposite forces; it is what unites both, but
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CHELLING'S APHORISMS OF 1805 or in the totality. Here the unity as such is equal to the tot
as such equal to the periphery (since the size of the peri
importance, it is equal to the point). The being one, on the is not the unity of two parts which only together make a w periphery are not factors o f the circle; the circle is neither t the synthesis of the two; it is their absolute identity The whole o f nature is at variance with every kind of instance withup theto notion matter som ething wherein all Sign voteo fon thisastitle life and all perception is negated. Although in the deeper sp the perceptions and huseful azy, they are unmistakable Usefulare dimmer Not which we nevertheless regard as sheer material beings. In can perception be superadd ed to matter, if matter as s
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Schelling Introduction to
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out of it anything particular to be set up by itself, so it is impossible to
derive anything from that idea, in the manner of becom ing or of issuing forth. 6. In God everything is without origin, eternal. For whatever ca be owing to the idea of God, is necessarily and is eternal, and whatever cannot be in this manner cannot be at all. Therefore nothing can truly come abo ut in God or evolve from God. God inclines toward nothing, neither in him nor ou tside of him, for he is all bliss (allselig). He does not bring about anything, for he is everything. Th e infinite affirmation of himself is not an act to which Go d could have the relation of agen t; it is the v ery being of God. God does not come to be by the fact that he affirms himself or knows himself, but he is an infinite
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DEALISTIC STUDIES
power ov er the idea of God and can neither bend it to its purposes nor lift
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CHELLING'S APHORISMS OF 18
is, contemplation of God as h e is.' The explanations given so far contain the mere beginn It is entirely useless to quarrel about these beginnings. be useless to try to give further explanations to those w their own repeated utterances, are not able to fashion a the Absolute but that of a Thing and, more specificall the identity of subject and object inheres as a p roperty.
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DEALISTIC STUDIES
relations. Hence such a misunderstanding of the idea on the part of those who comprehend
what judgment must be given on those who want to argue against me, not in opposition to
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EXTENDING THE DARWINIAN MODEL:
nothing but relations. Most have at least disputed this product of their incomprehension. But
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JAMES'S STRUGGLE WITH ROYCE AND SPEN
the misunderstanding but in agreement with it?
[Translator' s note] The reader may wonder why a Naturphilosoph should insist on denying consciousness in animals. Schelling surely is no objectivist.
[Schelling' s note] Schelling himself refers to a passage in th
Charlene Haddock Seigfried
Neue Zeitschriftfiir speculative
Physik, 1802 (Fernere Darstellungen aus dem System der Philosophie, IV, 391) whose gist is: "As reason is summoned to think the Absolute, neither as thinking nor being, still to think it a contradiction arises for reflection, for which everything is either thinking or being. But
in this very contradiction intellectual intuition manifests itself (trio die intellektuelle nschauung ein) and produces the Absolute." '[Translator's note] Schelling then quotes a passage taken from Leibniz who says that, in
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Usefulcentury there Notwere useful In the nineteenth as many formulations
evolution as there were Darwinians. Consequently, Michael "Darwinian" as "someone who identified with Darwin, but n
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