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His aim is a constructive psychology in the Fichtean sense, a history of consciousness, and the execution of his design as well closely follows the example of the Wissenschaftslehre. Since truth is the agreement of thought and its object, every cognition necessarily implies the coming together of a subjective and an objective factor. The problem of this coming together may be treated in two ways.
The Fichtean system had not yet been fully worked out in its metaphysical bearings, but the strong and engaging personality of its author gave it, for a little while, immense prestige and influence. To Friedrich Schlegel it seemed the gospel of a new era sort of French Revolution in philosophy.
The second period, from 1801, adds to these two co-ordinate parts, the philosophy of nature and the philosophy of spirit, and as a fundamental discipline, a science of the absolute, the philosophy of identity, which may be characterized as Spinozism revived on a Fichtean basis. Besides the example of Spinoza, Giordano Bruno had most influence on this form of Schelling's philosophy.
In the doctrine of the pure intuitions and the categories, and the Critique of Judgment, he rejects, and with full consciousness, just those parts of Kant on which the Fichtean school had built further.
If the Fichtean Science of Knowledge could be separated from its difficult method, which it is impossible ever to make comprehensible to the unphilosophical mind, it would be called to take the place of religion. The journals Im Neuen Reich, 1881, No. 24, and Die Gegenwart, 1882, No. 34, contained warmly written notices of Fortlage by J. Volkelt.
The first lines of cleavage and the first recognisable bulks at which attention is arrested are in truth those shadowy Fichtean divisions: such are the rude beginnings of logical architecture.
He was called to Berlin in 1841 to help counteract the influence of the Hegelian Philosophy, but met with little success. He died in 1854. The earlier writings of Schelling either reproduced the thoughts of the Wissenschaftslehre or developed them in the Fichtean spirit.
It has already been pointed out, that Hume must have admitted, and in fact does admit, the possibility that the mind is a Leibnitzian monad, or a Fichtean world-generating Ego, the universe of things being merely the picture produced by the evolution of the phenomena of consciousness.
An interesting supplement to the Fichtean philosophy is furnished by the third, the aesthetic, part of the transcendental idealism, which makes use of Kant's theory of the beautiful in a way similar to that in which the philosophy of nature had availed itself of his theory of the organic.
But the Fichtean doctrine that I am my own body-maker leaves me with nothing whatever with not so much as the beggar's dog or the prisoner's spider. . . . Truly I wish that there were men, and that I were one of them. . . . If there exists, as I very much fear, no one but myself, unlucky dog that I am, then there is no one at such a pass as I."
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