PDF The suspension of reason in Hegel and Schelling

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My doctoral research was supervised by Stephen Houlgate and funded by a Chancellor's International Scholarship from the University of Warwick and a postgraduate bursary from the Royal Institute of Philosophy My thesis considers the relationship between nature and spirit in the thought of F.

Schelling and G. More specifically, I focus on the manner in which idealist philosophy of nature provides an account of the emergence of spiritual freedom from inorganic natural processes.

I argue that such a logic of emergence allowed Schelling and Hegel to grant nature ontological primacy without reverting to a Spinozism that would sacrifice the ontological specificity of human freedom. In my conclusion, I argue that Schelling's philosophy of nature holds more promise than Hegel's, since it is Schelling who ultimately conceives emergence as an historical event.

Horst Fuhrmans, trans.

Christopher Lauer (Pennsylvania State University) - PhilPeople

Matthews, Houlgate, Thank you very, very much. I just skimmed and paused to read portions. What I read is excellent, and I will save this paper as a resource.

As you might suspect, I am a longtime student of process theology, and I practice contemplative spirituality. Appreciatively, Rev.

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The other part, positive philosophy, does not begin already caught in the conceptual net of self-reflexive reason; it begins, instead, with the ecstatic experience of wonder, an experience that compels thought to acknowledge its dependence on what Schelling referred to as the unprethinkable das Unvordenkliche : that which just exists is precisely that which crushes everything that may derive from thought, before which thought becomes silent, and before which reason itself bows down. As Schelling writes in The Ages of the World, Since the beginning, many have desired to penetrate this silent realm of the past prior to the world in order to get, in actual comprehension, behind the great process…[I]f anything whatsoever checks the…entrance into this prehistoric time, it is precisely that rash being that wants rather to dazzle right from the beginning with spiritual concepts and expressions rather than descend to the natural beginnings of that life.

Only after overcoming these prejudices did he believe it was possible to enter the domain of the pure science of logic, a domain wherein the certainty of the knower and the truth of what is known immediately coincide in the unity of the Concept …the method which I follow in this system of logic—or rather which this system in its own self follows…is the only true method. The paradigmatic idealist, Hegel of course decides to begin with the science of logic, which he describes as the exposition of God as he is in his eternal essence, before the creation of nature and a finite mind.

I , trans. Wirth, Jacob Loewenberg, trans, J.

Review of Lara Ostaric (ed.) “Interpreting Schelling: Critical Essays”

Baillie, 5. Wirth, xxxix. Wirth, xxxvii. Wirth, xl. Rate this:. Share this:. Like this: Like Loading What do you think? Cancel reply Enter your comment here Fill in your details below or click an icon to log in:. Email required Address never made public.