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Schopenhauer is in all respects the antipodes of Herbart. If in Herbart philosophy breaks up into a number of distinct special inquiries, Schopenhauer has but one fundamental thought to communicate, in the carrying out of which, as he is convinced, each part implies the whole and is implied by the whole. The former operates with sober concepts where the latter follows the lead of gifted intuition.
So you see, good friends and students, that the Intellect in its highest efforts, informs us that it finds itself compelled to report that the One the Absolute That which it is compelled to admit really exists must be a One possessed of a nature so far transcending human experience that the human mind finds itself without the proper concepts, symbols, and words with which to think of It.
The ease with which speech symbolism can be transferred from one sense to another, from technique to technique, itself indicates that the mere sounds of speech are not the essential fact of language, which lies rather in the classification, in the formal patterning, and in the relating of concepts. Once more, language, as a structure, is on its inner face the mold of thought.
What is relative in science is the symbolic knowledge, reached by pre-existing concepts which proceed from the fixed to the moving. A truly intuitive philosophy would bring science and metaphysics together. Modern science dates from the day when mobility was set up as an independent reality and studied as such by Galileo.
But this multitude of information and observations form only the smallest portion of the mental population swarming in this immense brain; for, on his idea of the real, germinate and swarm his concepts of the possible; without these concepts there would be no way to handle and transform things, and that he did handle and transform them we all know.
Instead of the parallelogram of forces following from the parallelogram of movements, and the entire science of dynamics from that of kinematics, our very faculty of thinking in kinematic concepts is the evolutionary product of our previously acquired intuitive experience of the dynamic order of the world.
True, this return to the ancient philosophy was not without great difficulties. When a Plato, an Aristotle, or a Plotinus melt all the concepts of their science into a single one, in so doing they embrace the whole of the real, for concepts are supposed to represent the things themselves, and to possess at least as much positive content.
In economic environments with compromised and impaired trust, loyalty decreases and mobility increases. People switch jobs, renege on obligations, fail to repay debts, relocate often. Concepts like exclusivity, the sanctity of contracts, workplace loyalty, or a career path all get eroded. As a result, little is invested in the future, in the acquisition of skills, in long term savings.
Physical optics, in order to explain refraction, had therefore to resort to light-bundles spatially diffused, and by use of sundry purely kinematic concepts, to read into these light-bundles certain processes of motion, which are not in the least shown by the phenomenon itself.
In this way Schelling endeavors to overcome the antithesis between naturalism and theism, between dualism and pantheism, and to remove the difficulties which arise for pantheism from the fact of evil, as well as from the concepts of personality and of freedom.
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