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Lädt ... Über das Wesen der menschlichen Freiheit (1809)von Friedrich Wilhelm Joseph Schelling
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Melde dich bei LibraryThing an um herauszufinden, ob du dieses Buch mögen würdest. Keine aktuelle Diskussion zu diesem Buch. This is the second book I've read by Schelling and the premise is a perennial favorite among philosophers. This book borrows quite a bit from Leibniz and Boehme, and to some degree, starts where they left off -not that it recapitulates every viewpoint of those writers; Schelling does have his own views and his approach is often unique. Whether he solved all of the problems regarding the notion of freewill is open to debate, but he does present some excellent points. One almost has to be acquainted with Boehme and Leibniz to be able to follow his train of thought though. Boehme's notion of the ungrund plays such a significant role, that from what I can tell, Schelling's work centers on it to a large degree. I've read both Leibniz and Boehme and thought their ideas were interesting, while also not always agreeing with them wholly. It is hard to deny the latter's profound influence on the Romantics and the Idealists. His influence is ubiquitous. This book is often held as being Schelling's best. The book is very good, but I actually liked his Philosophy of Mythology more. The ideas in it were a little more unique and thought-provoking in my opinion. ...The Beginning of the End of the Dialectical., September 15, 2004 This book is important for several reasons. I mention only a few here. Schelling, a great dialectical (in the modern 'German Idealist' sense) thinker/philosopher in these pages makes a crucial admission of the impossibility of overcoming (ancient) esotericism. (Hegel makes a similar admission in the great preface of the Phenomenology.) For the sake of this short note let us think of the esoteric as the unchanging. Schelling here admits that there is an unmediated 'basis' that accompanies us through all our dialectical adventures. This 'origin' is subsumed in God but it is not 'overcome' or surpassed. Indeed, this 'basis' rages through (at least!) all things capable (like humans) of spirit. Schelling goes so far as to say that "To separate from God they [all creatures] would have to carry on this becoming on a basis different from Him. But since there can be nothing outside God, this contradiction can only be solved by things having their basis in that within God which is not God Himself, i.e. in that which is the basis of His existence." It is this unmediated basis (within God but forever separate from him, unmastered even by Him!) that accompanies all things through their dialectical adventures. In fact, this unmediated 'pole' (if you will) threatens to drag us down (back! ...A genuine horror for all dialectical thought!) towards it. "All evil strives back towards chaos" Schelling says. [Digressing for a moment I would like to point out that this eerily prefigures Nietzsche's remark that "Everywhere, the way to the beginnings leads to barbarism."] By this Schelling indicates (or at least seems to) that every dialectical step 'forward' can never outrun the shadow of chaos, the negative, the unmediated, the unreasonable. ...Is this the dawn of the postmodern? I would also point out that Schelling, in his later [post 1809] speculations, found something that genuinely caused him unease in this way of thinking. After writing this essay (1809) he publishes next to nothing, though he lives to 1854. Did he foresee the dialectical being swallowed up by the unchanging basis? "Nothing at all in creation can remain ambiguous" - he bravely says. But the uncreated, unknowable, unmediated and unmastered Basis remains in God - and in us all! Zeige 3 von 3 keine Rezensionen | Rezension hinzufügen
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Schellings Freiheitsschrift, im Jahre 1809 als einer der letzten Beiträge von ihm veröffentlicht, ehe er vierzig Jahre jede Publikation zurückhielt, behandelt sowohl den der Moderne nahe liegenden Begriff der Freiheit, als auch zugleich die Nacht- und Schattenseiten der Freiheit. Der Begriff des Bösen und die Frage nach der Theodizee wird damit aufgeworfen und die Diskussion der Freiheitstheorie auf eine heutige Leser ungewohnte - aber wieder ins Blickfeld geratene - spekulative Weise vertieft. Die Autoren des Bandes führen an diese Fragestellung sowie an Schellings stupende Gelehrsamkeit heran und eröffnen so einen neuen Blick auf ein Thema, das seit jeher - und heute wieder neu - im Mittelpunkt der Philosophie wie der Sozial- und Politikwissenschaften steht. Keine Bibliotheksbeschreibungen gefunden. |
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HUMANA Y LOS OBJETOS CON ELLA RELACIONADOS
En el tratado sobre la libertad (1809), Schelling interrumpe
una forma optimista de hacer filosofía al abandonar la tarea
idealista por excelencia: la presentación del sistema
definitivo de la filosofía. Se ha interrumpido pasa entonces
con una obra que es posthegeliana o al menos
postfenomenológica? Acaso Schelling es sólo un
viente de Hegel? No será que en realidad continúa el
idealismo por otros caminos? Si esto es así, partiendo de esta
obra podríamos replantearnos la tópica comprensión de la
historia del idealismo como camino progresivo que va de
Fichte a Hegel pasando por Schelling.
Pero el tratado no sólo nos permite revisar la tradicional historia
del idealismo, sino que además encierra un desafío más
profundo: en un presente dominado por ciencias «metafísicas»
de la naturaleza-en donde no controlamos ni conocemos
los mecanismos que regulan nuestra vida cotidiana-,
¿por qué no volver la mirada a una de las últimas
especulaciones filosóficas sobre la naturaleza?, por qué
nos a pensar si es posible todavía transformar algo, incluso
este mundo?, por qué no tomar tal vez todavía una decisión
metafísica que nos libere de todo el mal efectivo que nos
trajo [...] la metafísica? Afortunadamente «poseemos una
revelación más antigua que ninguna de las escritas: la naturaleza
[...] Si pudiéramos encontrar la llave que abriera la comprensión
de esta revelación no escrita, el único verdadero sistema
de la religión y de la ciencia no consistiría en la vana
unos pocos conceptos filosóficos y críticos trabajosamente
reunidos, sino que aparecería a un...