schelling freedom essay pdf

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• Philosophical Investigations into the Essence of Human Freedom

In this Book

• F. W. J. Schelling, Jeff Love, Johannes Schmidt
• Published by: State University of New York Press

Table of Contents

• Frontmatter
• Acknowledgments
• Introduction: Schelling’s Treatise on Freedom and the Possibility of Theodicy
• pp. ix-xxix
• Translators’ Note
• pp. xxxi-xxxv
• Friedrich Wilhelm Joseph Schelling: Philosophical Investigations into the Essence of Human Freedom and Matters Connected Therewith
• Introductory Note
• Jacob Boehme: Mysterium Pansophicum or Thorough Report on the Earthly and Heavenly Mysterium
• Franz Xaver von Baader: “On the Assertion That There Can No Wicked Use of Reason”
• Ephraim Gotthold Lessing: “A Parable”
• pp. 103-105
• Friedrich Heinrich Jacobi: From On the Doctrine of Spinoza in Letters to Mr. Moses Mendelssohn
• pp. 106-124
• Johann Gottfried Herder: From God. Some Conversations
• pp. 125-130
• pp. 131-172
• pp. 173-183

Additional Information

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Theory Construction and Existential Description in Schelling's Treatise on Freedom

Despite considerable recent attention, important features of Schelling's famous work, the 1809 treatise On the Essence of Human Freedom, remain under-explored. One of these is the methodological dualism which Schelling advocates at the very start of the text. Schelling aims to weld together into a coherent position a first-person phenomenology of freedom and an explanation achieved by locating freedom within a conceptual system articulating the basic structure of the world. Most interpretations of the Freiheitsschrift, however, concentrate on only one of these approaches, thus foreshortening their understanding of Schelling's enterprise. The article explores this tendency towards one-sidedness by considering two sophisticated recent interpretations of the work, taking opposite tacks. One, by Markus Gabriel, focuses on the distinctive, self-reflexive metaphysics which Schelling proposes, while the other, by Sebastian Gardner, claims that Schelling's ontology is extrapolated entirely from his account of our moral consciousness, a procedure pioneered by Kant. The article argues that neither of these interpretations can do full justice to Schelling's project. Furthermore, although the Freiheitsschrift is not entirely successful, and hence points towards later developments in Schelling's thinking, its treatment of freedom is superior to the 'soft naturalism' pioneered by Peter Strawson, and currently influential across various philosophical traditions.

Related Papers

British Journal for the History of Philosophy

Sebastian Gardner

Mark Thomas

This book is a new interpretation of Schelling's path-breaking 1809 treatise on freedom, the last major work published during his lifetime. The treatise is at the heart of the current Schelling renaissance—indeed, Heidegger calls it "one of the most profound works of German, thus of Western, philosophy." It is also one of the most demanding and complex texts in German Idealism. By tracing the problem of ground through Schelling's treatise, this book provides a unified reading of the text, while unlocking the meaning of its most challenging passages through clear, detailed analysis. This analysis shows how Schelling's implicit distinction between senses of ground is the key to his project of constructing a system that can satisfy reason while accommodating objects that seem to defy rational explanation—including evil, the origins of nature, and absolute freedom. This allows Schelling to unite reason and mystery, providing a rich model for philosophizing about freedom and evil today.

Charlotte Alderwick

Although it is clear in Schelling's Freiheitsschrift that he takes an agent's atemporal choice between good and evil to be central to understanding human freedom, there is no consensus in the literature and no adequate account of how to understand this choice. Further, the literature fails to render intelligible how existential freedom is possible in the light of this atemporal choice. I demonstrate that, despite their differences, the dominant accounts in the literature are all guilty of these failings and argue that this is due to their misunderstanding of Schelling's conception of the relationship between essence and form. After outlining what I take Schelling's account of this relationship to be, I return to the Freiheitsschrift to demonstrate that with this account in mind we can make intelligible Schelling's claims about the agent's atemporal act, and the possibility of existential freedom on his account. Final version available in the 'British Journal for the History of Philosophy' Volume 23, Issue 1, January 2015, pp 115-137

European Journal of Philosophy

Daniel J Smith

https://onlinelibrary.wiley.com/doi/epdf/10.1111/ejop.12601 In the period following the publication of Kant's Groundwork of the Metaphysics of Morals and Critique of Practical Reason, there was a wide-ranging debate in German philosophy about the concept of freedom. It drew in not only Kant and the so-called “popular philosophers” of his generation, but also many of those who would go on to be the leading lights of post-Kantian idealism, including Reinhold, Fichte, and Schelling. Building on recent scholarship that brings Fichte's ethics into contemporary discussions of this freedom controversy, this article introduces Schelling's contribution, found in the seventh installment of his “General Overview of the Most Recent Philosophical Literature.” This article first reconstructs the conflict between Kant and Reinhold as Schelling understood it, which forms the background to this text. Then, it outlines the original position he stakes out in this debate, which is termed an “ethics of temptation.”

PHILOSOPHICAL INVESTIGATIONS INTO THE NATURE OF HUMAN FREEDOM - by F.W.J. von Schelling (Edited by Edouard d'Araille)

Edouard d'Araille

The chapter on 'The Nature of Freedom' from one of the most original essays ever written, exploring freedom from the standpoint of Post-Kantian Idealism. F.W.J. von Schelling's essay is challenging to read but it has been re-edited into chapters and presented in a new way so as to make it more easily read. Edouard d'Araille has also provided the briefest of introductions to the life and work of Friedrich Wilhelm Josef von Schelling. In his 'Prefatory Note' he provides a biographical sketch of the author and discusses his work and influences. It is followed by an extract of Josiah Royce's on Schelling which gives a larger picture of the romantic-idealist philosopher. It is a valuable contribution to the philosophy of freedom, surpassed only by Schopenhauer's 'Essay on the Freedom of Will'. This meticulous edited version of von Schelling's essay includes three portraits (one in colour) and full textual annotations.

Bruce Matthews

The life and ideas of F. W. J. Schelling are often overlooked in favor of the more familiar Kant, Fichte, or Hegel. What these three lack, however, is Schelling's evolving view of philosophy. Where others saw the possibility for a single, unflinching system of thought, Schelling was unafraid to question the foundations of his own ideas. In this book, Bruce Matthews argues that the organic view of philosophy is the fundamental idea behind Schelling's thought. Focusing in particular on Schelling's early writings, especially on Plato and Kant, Matthews explores Schelling's idea that any philosophical system must be perspectival and formed by each individual student of philosophy, providing a unique new understanding of an important and often-overlooked figure in the history of philosophy.

Lo Sguardo - Rivista di filosofia

Giulia Bernard

After longstanding neglect, towards the end of the twentieth century the issues tackled during the time stretching ‘von Kant bis Hegel’ have become relevant in the Anglophone reception. Several are the attempts to explore the philosophical project of those who escape from this teleology and can be traced back to the period known as ‘German idealism’ or, in a less distorting way, as ‘classical German philosophy’. Although it did not represent one of the first philosophies to experience a renaissance in English-speaking studies, there is no doubt that in recent decades the interest of interpreters is moving significantly towards F.W.J. Schelling’s thought. The volume Schelling’s philosophy: Freedom, Nature and Systematicity edited by G. Anthony Bruno undoubtedly represents a turning point in this process of appropriation. The book collects twelve essays. Following a canonical periodization of Schelling’s thought, they are divided into four parts that trace the major phases of Schelling’s project. To his «early philosophy» are dedicated Essay 1 (on the Philosophical Letters on Dogmatism and Criticism) and Essay 2 (on On University Studies and his Würzburg Lectures). Essay 3 (on Ideas for a Philosophy of Nature, the On the World-Soul, and his First Outline for a System of the Philosophy of Nature), Essay 4 (on On the World-Soul), Essay 5 (on Presentation of My System of Philosophy), and Essay 6 (on Philosophy and Religion and Freedom Essay) address Schelling’s «philosophy of nature». Essay 7 (on Ideas for a Philosophy of Nature and the First Outline), Essay 8 (on Freedom Essay), Essay 9 (on First Outline and Freedom Essay), Essay 10 (on Ages of the World) are gathered under the label of «philosophy of freedom». Finally, his «late philosophy» is assessed in Essay 11 (on the On the Source of the Eternal Truths) and Essay 12 (on the 1833 Munich Lectures). As the partial ‘overlapping’ of the commented texts reveals, the labels specifying multiple «phases» of Schelling’s philosophy, although legitimate, are far from univocal. They rather oversimplify a style of thinking which insists on some issues, changing with every opportunity to address them. For this reason, in discussing the contributes, we will follow the set of the arguments and questions rather than their chronological order of exposition.

Alex Levine

In the era of Romanticism, certain authors sought to redefine man’s place in nature as a response to industrialism. The German Natur-philosoph Friedrich Schelling published his treatise Of Human Freedom in 1809 that reveals traces of romantic notions of nature with an existential undercurrent that predated and influenced the philosophical movement known as Existentialism. The existentialist philosopher Martin Heidegger delivered a series of lectures on the treatise at the University of Freiburg in 1936. In his works, Heidegger stresses the importance of being actively involved in the world. His interpretation of the treatise, with its emphasis on the way humans and other creatures are engaged with their environment, calls to mind contemporary thinking in ecology. Through Heidegger’s interpretation, I will show that Schelling’s treatise could be construed as a proto-ecological study, which is to say a study in ecology before the development of the concept or field of study.

G. Anthony Bruno

Schelling tends to be either over-assimilated or under-assimilated with the highest ambitions of German idealism. A prominent reading sees him as an absolute idealist who successfully systematizes philosophy. An equally prominent reading sees his chief contribution as a skeptical attack on Hegelian systematicity. Both readings are incomplete: Schelling is neither simply a systematizer nor an anti-systematizer. On the one hand, he contributes to the idealist project from its inception, inspiring both Fichte’s identification of critique with doctrine and Hegel’s speculative reconception of critique. On the other hand, his view takes many turns, all of which concern how a system is even possible after Kant. In this, Schelling remains critical of the German idealist project. But his is an internal critique, one with a deep stake in the outcome. I will argue that we cannot grasp Schelling’s critique unless we trace it—earlier than scholars do—to the “Philosophical Letters on Dogmatism and Criticism” of 1795/96. Written at the outset of his career, this text marks the beginning of Schelling’s engagement with the problem of systematicity, namely, that our power of judgment makes the task of deriving a system of conditions from a first principle necessary while that capacity’s finitude makes this task impossible. Save for Schelling’s identity philosophy, a phase that tempts scholars to peg him as an absolute idealist, his life-long critique of idealism seeks to articulate the intractability of this problem. My conceptual aim is to reconstruct this critique from Schelling’s objection in the “Letters” to Fichte’s view that the system of idealism or ‘Wissenschaftslehre’ is unrivalled by Spinozism. I will interpret his objection as charging Fichte with misrepresenting what it is to live a system of philosophy, viz., what it is for one’s system to be commensurate with one’s finitude. In offering this interpretation, my historical aim will be to provide the context for understanding Schelling’s Philosophical Investigations into the Essence of Human Freedom of 1809, widely—though falsely—thought to constitute his initial attack on the idealist project. In §1, I unpack the seed of Schelling’s critique of Fichte from the “Anti-critique”, a piece published at the time of the “Letters” in which he suggests the Wissenschaftslehre is incapable of refuting Spinozism. In §2, I reconstruct Schelling’s argument for this from the “Letters”, showing why he thinks the Wissenschaftslehre cannot exclude Spinozism. My reconstruction relies on the form of systematicity, my term for Schelling’s criterion that the power of judgment must posit a first principle from which it must then derive a system. Under this criterion, judgment seeks what it cannot secure since it is a finite power—hence, the problem of systematicity. The form of systematicity, then, is a problematic form: it assigns a task we cannot complete. Schelling’s insight is that a system’s liveability depends on its incompleteness. A system can only be its susceptibility to the limitations of our finitude. In §3, I show this insight drives Schelling’s claim in the Freiheitsschrift that a system’s ground is contingent because it is human. My interpretation gives a more complex reading of Schelling than those that cast him as simply brazen or skeptical, presenting him as an internal critic of German idealism who is committed, despite vacillations, to systematicity within the bounds of human finitude.

Ars Disputandi

Cornelia Richter

Learned, even sophisticated is Michelle Kosch's study on freedom and reason in Kant, Schelling and Kierkegaard. She endeavours to examine the early history of the idea that moral agency is self-legislating through the lens of one of its central difficulties, that of accounting for the ...

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7 Schelling on the Compatibility of Freedom and Systematicity

• Published: April 2020
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Schelling’s Freedom essay revolves around a division between two aspects of the essence or “non-ground” of human freedom: “ground” and “existence”. This distinction structures Schelling’s anti-dogmatic solution to the metaphysical placement problem, which in turn provides the basis for his resolution of various puzzles surrounding the compatibility of freedom and systematicity. The first part of this essay accordingly interprets Schelling’s ontology as committed to a neutral monism. Further, reflection on the very possibility of reflection on the domain of which nature and mind are aspects leads to a top-down epistemological architecture, which constrains any metaphysical explanation of how natural creatures can become finite knowers. The second part of the essays then explains how this ontology enables Schelling to move beyond a “formal” in favour of a “real” concept of freedom as a capacity for good or evil.

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Schelling as a Thinker of Immanence: contra Heidegger and Jaspers

• Published: 01 October 2020
• Volume 60 , pages 869–887, ( 2021 )

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• Daniele Fulvi 1  

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Among the different interpretations of the philosophy of Schelling, there is no doubt that the ones developed by Martin Heidegger and Karl Jaspers played a prominent role within the most recent Schelling scholarship. Both Heidegger and Jaspers focused on Schelling’s discourse on freedom, pointing out the fundamental incompatibility of its key elements, i.e. ‘ground’ and ‘existence’, as well as the fallacious conception of Seynsfuge that emerges from it. Moreover, Heidegger argues that Schelling’s ontology ultimately falls back into traditional metaphysical subjectivism, ignoring the question of Being as such and in fact paving the way to nihilism. Similarly, Jaspers criticizes Schelling’s arbitrary account of the relation between freedom and existential being and his misleading conception of transcendence. However, I argue against Jaspers that Schelling’s discourse on freedom must be read as a philosophy of immanence, which aims at maintaining the concreteness of the concepts and at avoiding any form of transcendence. Consequently, I also argue against Heidegger that not only does Schelling’s discourse successfully show the compatibility of ground and existence, but that Schelling’s understanding of the ‘subject’ does not comply with Heidegger’s notion of ‘metaphysical subjectivism’ and is immune to Heidegger’s criticism.

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Against the Flow: Schopenhauer and Schelling on Negative Freedom

Schopenhauer’s System of Freedom

A Philosophy of Freedom: Fichte’s Philosophical Achievement

I am referring to F. W. J. Schelling, Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände , in SW I.7, 331–416. All the English citations from this work are taken from Philosophical Investigations into the Essence of Human Freedom . Translated and with an introduction by J. Love and J. Schmidt. Albany: SUNY Press, 2010.

This point is largely accepted within the recent scholarship. See Olson 1994 and Heidegger et al. 2003 .

On this, see Vater 1975 , Sikka 1994 , Figal 2010 , and Hühn 2014 .

The first draft of The Ages of the World ( Die Weltalter ) dates back to 1811, while the second one was written in 1813, and then, Schelling definitively abandoned the project in 1815.

Incidentally, Heidegger also criticizes Jaspers’s ontology, claiming that Jaspers “rejects the possibility of ontology in general because he also understands by ontology only what it has previously been taken for and which has remained a mechanical manipulation of rigidified concepts” (Heidegger 1985 : 64), in turn failing to properly address the fundamental question of Being as such.

That is to say, Schelling maintains that in Being there is an incomprehensible ground and an ‘invisible remainder’; however, such incomprehensibility does not lead Schelling to the conclusion that Being is transcendent and that its ‘invisible remainder’ is a sheer metaphysical occurrence. On the contrary, “the understanding is born in the genuine sense from that which is without understanding. Without this preceding darkness creatures have no reality; darkness is their necessary inheritance” (Schelling 2010 : 29; Schelling 1860 : I.7, 360). In other words, just as there can be no light without a preceding darkness to be overwhelmed, Being can only occur and be grasped as that immanent life which arises from the tension between ground and existence. According to Schelling, denying this point means to turn Being itself into a sheer arbitrary and transcendent idea, namely, into an ungrounded concept.

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Fulvi, D. Schelling as a Thinker of Immanence: contra Heidegger and Jaspers. SOPHIA 60 , 869–887 (2021). https://doi.org/10.1007/s11841-020-00784-7

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DOI : https://doi.org/10.1007/s11841-020-00784-7

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