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The man who introduced it to England, the link, so to speak, between Fichte, Hegel, Schelling and Emerson, was Coleridge, for whom there is but one reason, shared in by all intelligent beings, which is in itself the universal soul. To this profoundly reverent thinker reason is not a faculty, much less a property of the human mind. Man cannot be said so much to possess reason as to partake of it.
Is it not best for me to accept my own nature rather than attempt to mould it as though it were an object? Is not our own existence more than this existence in the world? "I read this morning an extract from Heine upon Schelling which affected me more than anything I have read for six months.
In Schopenhauer, Lessing, Hegel, Leibnitz, Herder, and Fichte, the younger, it is earnestly advocated. The anthropological systems of Kant and Schelling furnish points of contact with it. The younger Helmont, in De Revolutione Animarum, adduces in two hundred problems all the arguments which may be urged in favor of the return of souls into human bodies according to Jewish ideas.
With exception of one or two fundamental ideas, which cannot be withheld from Fichte, to Schelling we owe the completion, and the most important victories, of this revolution in philosophy.
Von Hartmann concludes his chapter with a quotation from Schelling, to the effect that the phenomena of animal instinct are the true touchstone of a durable philosophy; by which I suppose it is intended to say that if a system or theory deals satisfactorily with animal instinct, it will stand, but not otherwise.
Schopenhauer, in his doctrine of Will and Idea, in his vigorously intuitive and highly fanciful view of nature and art, and, in general, in his aesthetical mode of philosophizing, with its glad escape from the fetters of method, has so much in common with Schelling that many unhesitatingly treat his system as an offshoot of the Philosophy of Nature.
The theory of identity is that system which looks upon nature and spirit as one in essence and as phenomenal modes of an absolute which is above them both. But while Schelling treats the real and the ideal as having equal rights, Hegel restores the Fichtean subordination of nature to spirit, without, however, sharing Fichte's contempt for nature.
Jack was on the Ter Schelling bank when his turn came to go home again, and he was moodily wondering whether any such ordeal would ever be put on him as that which he endured when the steamer sank his vessel. The weather looked ugly; the glass went fast down, and a wild and leprous-looking moon shone lividly through a shifting mask of troubled clouds.
Following Spinoza, whom he at first imitated even in the geometrical method of proof, Schelling teaches that there are two kinds of knowledge, the philosophical knowledge of the reason and the confused knowledge of the imagination, and, as objects of these, two forms of existence, the infinite, undivided existence of the absolute, and the finite existence of individual things, split up into multiplicity and becoming.
Lessing, who died in 1781, Klopstock, who died in 1803, Schiller, who died in 1805, Kant, who died in 1804, Hegel, who died in 1831, Fichte, who died in 1814, Wolf, who died in 1824, "Jean Paul" Friedrich Richter, who died in 1825, Voss, who died in 1826, Schelling, who died in 1854, the two Schlegels, August Wilhelm and Frederick, who died in 1845 and in 1829, Jacob Grimm, who died in 1863, Herder, Wieland, Kotzebue, what a list of names!
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