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Updated: May 16, 2025
With the addition of certain Kantian ideas, in particular the idea of transcendental freedom and the intelligible character, Schelling's theosophy now assumes the following form: The only way to guard against the determinism and the lifeless God of Spinoza is to assume something in God which is not God himself, to distinguish between God as existent and that which is merely the ground of his existence or "nature in God."
The threefold division, "infinite original activity nature or object individual ego or subject," remains as in Fichte, only that the first member is not termed pure ego, but nature, yet creative nature, natura naturans. Schelling's aim is to show how from the object a subject arises, from the existent something represented, from the representable a representer, from nature an ego.
This is true, further, for the character of Hegel's thought as a whole, in so far as it follows a middle course between the world-estranged, rigid abstractness of Fichte's thinking and Schelling's artistico-fanciful intuition, sharing with the former its logical stringency as well as its dominant interest in the philosophy of spirit, and with the latter its wide outlook and its sense for the worth and the richness of that which is individual.
Goethe is to be found no more, or no less, in his 'Theory of Colors' or in his 'Metamorphosis of Plants, than in his 'Divan' or his 'Faust'; and lyrism, if I may use this trite expression, "is overflowing" in Schleiermacher's theology and in Schelling's philosophy. Is this not perhaps at least one of the reasons of the inferiority of the German drama?
I had procured Schelling's work, Transcendental Idealism, recommended to me by Gustav Schlesinger, a friend of Laube's, but it was in vain that I racked my brains to try and make something out of the first pages, and I always returned to my Ninth Symphony.
It is easy enough to be virtuous when you are a professor of pure reason, a regular, punctual mechanism, a thing for the citizens of Königsberg to set their watches by. But if you happen to be one of those fellows to whom all the roses nod and all the stars wink ... I am for Schelling's principle: the highest spirits are above the law. No, no, the parson's explanation won't do.
There is a wide divergence in Schelling's school, as J.E. Erdmann accurately remarks, between the naturalistic pantheist Oken and the mystical theosophist Baader, in whom elements which had been united in Schelling appear divided. The Philosophers of Nature.% On Oken cf.
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.
It was a curious intellectual experience to listen day after day to the lectures of Oken, while following at the same time Schelling's courses, where he was shifting the whole ground of his philosophy from its negative foundation as an a priori doctrine to a positive basis, as an historical science.
It is a long step both in time and in thought from Behmen to SCHOPENHAUER; but, speaking of one of Schelling's books, Schopenhauer says that it is all taken from Jacob Behmen's Mysterium Magnum; every thought and almost every word of Schelling's work leads Schopenhauer to think of Behmen.
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