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Updated: May 16, 2025
In Nature, from matter up to the organism, the objective factor predominates, or, in Schelling's phrase, the conscious self is determined by the unconscious. In morality, science, the subjective factor predominates, or the unconscious is determined by the conscious. But the work of art is a natural appearance and so unconscious, and is yet the product of a conscious activity.
Schelling's Seventeenth Century Lyrics, in Athenaeum Press Series; Cavalier and Courtier Lyrists, in Canterbury Poets Series; Gosse's Jacobean Poets; Lovelace, etc., in Library of Old Authors. Donne.
The coincidence of Schelling's system with certain general ideas of Behmen, he declares to have been mere coincidence; while my obligations have been more direct. He needs give to Behmen only feelings of sympathy; while I owe him a debt of gratitude.
All species, however, are connected by a common life, all the stages are but arrests of the same fundamental force. This accentuation of the unity of nature, which establishes a certain kinship between Schelling's philosophy of nature and Darwinism, was a great idea, which deserves the thanks of posterity in spite of such defects as its often sportive, often heedlessly bold reasoning in details.
Trained in the Romantic school, these young philosophers found at first a special charm in Schelling's mystical system, teeming with hazy poetical metaphors, and presenting a misty grandiose picture of the universe; but gradually they felt the want of some logical basis for their speculations, and Hegel became their favourite.
Schelling's philosophy of nature proposes to itself three chief problems: the construction of general, indeterminate, homogeneous matter, with differences in density alone, of determinate, qualitatively differentiated matter and its phenomena of motion or the dynamical process, and of the organic process.
The ideal is not merely the morning which follows the night of reality, but also the evening which precedes it. Thus Hegel's philosophy of identity is distinguished from Schelling's by two factors: it subordinates nature to spirit, and conceives the absolute of the beginning not as the indifference of the real and ideal, but as ideal, as a realm of eternal thoughts.
As the absolute is no longer employed as a mere ground of explanation, but is itself made the object of philosophy, the doctrine of identity is added to the two co-ordinate disciplines, the philosophy of nature and the philosophy of spirit, as a higher third, which serves as a basis for them, and in Schelling's exposition of which several phases must be distinguished.
Still, his insistence on Beauty as the realization of freedom may be said to have paved the way for Schelling's theory, in which the aesthetic reaches its maximum of importance. The central thought of the Absolute Idealism of Schelling is the underlying identity of Nature and the Self.
We might say with Scarron: "Et je vis l'ombre d'un esprit Qui tracait l'ombre d'um systeme Avec l'ombre de l'ombre meme." This abolition of nature by natural science is logical, and it was, in fact, Schelling's starting-point. From the standpoint of physiology, nature is but a necessary illusion, a constitutional hallucination.
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