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Updated: May 25, 2025
The unity of man with God, Fichte had asserted. Schelling set forth the oneness of God and nature, and again of man and nature. The circle was complete. If we have succeeded in conveying a clear idea of the movement of thought from Kant to Hegel, that idea might be stated thus. There are but three possible objects which can engage the thought of man. These are nature and man and God.
It is worth while to dwell somewhat on this point, because the traditional view of the relation of the aesthetic of Kant, Schiller, Schelling, and Hegel is otherwise. Kant's starting-point was the discovery of the normative, "over-individual" nature of Beauty, which we have just found to be the secret of the contradictions of empirical aesthetics.
'A Schellingist means a follower of Schelling, a German philosopher; and what the philosophy of Schelling consists in 'Andrei Petrovitch! cried Shubin suddenly, 'for mercy's sake! Surely you don't mean to give Elena Nikolaevna a lecture on Schelling? Have pity on her! 'Not a lecture at all, murmured Bersenyev, turning crimson. 'I meant 'And why not a lecture? put in Elena.
When finally he was enabled to study at Würzburg and Erlangen, even the friendship of Schelling could not compensate for the late beginning of a university career which was filled with the study of modern European and Oriental languages but which had the bitterest personal disappointments.
The Danish dramatic poet Oelenschlaeger and the Swedish writer Tegner were among the Scandinavian men of letters with whom he made acquaintance during his tour of Sweden and Denmark in 1845. He probably came across the Swedish historian Geijer on the same occasion. Schelling and Alexander von Humboldt, mentioned a little lower down, were also still holding sway at Berlin when he was a student.
The summit was wrapped in the thickest cloud, and he gave me no hope for several hours of any prospect at all, so I sat down and looked over the Stranger's Album. I saw but two names from the United States B.F. Atkins, of Boston, and C.A. Hay, from York, Pa. There were a great many long-winded German poems among them, one by Schelling, the philosopher.
It would not be exact, therefore, to define the difference between Fichte and Schelling by saying that, with the former, nature proceeds from the ego, and with the latter the ego, from nature. It is rather true that with them both nature and spirit are alike the products of a third and higher term, which seeks to become spirit, and can accomplish this only by positing nature.
It certainly did to the whole idealist school of Germany, to such thinkers as Hegel, Schelling and Fichte, to deeply religious spirits like Coleridge and Wordsworth, to Emerson in America, and Carlyle in England.
The skeptical Kant provides a refuge for the postulates of thought in the sanctuary of faith; the earnest, energetic Fichte, toward the end of his life, takes his place among the mystics; Schelling thinks with the fancy and dreams with the understanding; and under the broad cloak of the Hegelian dialectic method, beside the reflection of the Critique of Reason and of the Science of Knowledge, the fancies of the Philosophy of Nature, the deep inwardness of Böhme, even the whole wealth of empirical fact, found a place.
Of course, it was the life of organic nature which first suggested this notion to Schelling. An organism is a self-moving, self-producing whole. It is an idea in process of self-realisation. What was observed in the organism was then made by Schelling the root idea of universal nature.
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