The Philosophical
Investigations
first appeared in 1809 in volume 1 of what was to be a collected edition of Schelling's writings published by Philipp Kru?
Schelling-Philosophical-Investigations-into-the-Essence-of-Human-Freedom
Nisbet (Cambridge: Cambridge UP, 1975), 42-43.
See, in this connection, Marquard, "Unburdenings," 14-17 and Wilhelm G.
Jacobs,
"Die Theodizeeproblematik in der Sicht Schellings," in Studia Leibnitiana,
Supp 26, 1986, 217.
12. G. W. F. Hegel, The Phenomenology of Spirit, trans. A. V. Miller (Oxford: Ox-
ford UP, 1977), 19.
13. Here is a close connection between Hegel and Goethe, one that helps to
explain the effusive letter that is the centerpiece of Karl Lo? with's ac- count of their relationship in his From Nietzsche to Hegel. See Karl Lo? with, From Nietzsche to Hegel: The Revolution in Nineteenth-Century Thought, trans. David E. Green (New York: Columbia UP, 1964), 3-6.
14. See Bernstein, Radical Evil, 46. Also see William Desmond, "Dialectic and Evil," in Beyond Hegel and Dialectic: Speculation, Cult and Comedy (Al- bany: State University of New York Press, 1992), 189-250.
15. G. W. F. Hegel, Lectures on the Philosophy of Religion: Volume III, The Con- summate Religion, trans. R. F. Brown, P. C. Hodgson, and J. M. Stewart, with the assistance of H. S. Harris (Berkeley: University of California Press, 1985), 301. The key passage on p. 301 reads:
Being evil is located in the act of cognition, in consciousness. And cer- tainly, as we already said earlier, being evil resides in cognitive knowl- edge; cognition is the source of evil. For cognition or consciousness means in general a judging or dividing, a self-distinguishing within oneself. Animals have no consciousness, they are unable to make distinctions within themselves, they have no free being-for-self in the face of objectivity generally. The cleavage, however, is what is evil; it is the contradiction. It contains the two sides: good and evil. Only in this cleavage is evil contained and hence it is itself evil. Therefore it is entirely correct to say that good and evil are first to be found in consciousness.
16. This seems to be one of the strands in the critique of Enlightenment that stems from Horkheimer and Adorno. See Max Horkheimer and Theodor W. Adorno, The Dialectic of Enlightenment, trans. Edmund Jephcott (Stan- ford: Stanford UP, 2002).
17. The paradigmatic modern example of this kind of questioning starts and ends with Auschwitz, which seems to mock any notion of theodicy in the traditional sense or even in the peculiar Nietzschean sense of the eternal return.
18. See Susan Neiman, Evil in Modern Thought (Princeton: Princeton UP, 2002), 62. Also see Bernstein, Radical Evil, 11-45 and, for a more wide- ranging discussion, Gordon E. Michalson, Jr. , Fallen Freedom: Kant on Radical Evil and Moral Regeneration (Cambridge: Cambridge UP, 1990).
19. See Robert Pippin, Modernism as a Philosophical Problem, 2nd ed. (Ox- ford: Blackwell, 1999), 45.
20. See Michalson, Fallen Freedom, 107-124.
21. See, for example, the opening paragraphs of The Misfortunes of Virtue, an
early (and much tamer) draft of Justine. D. A. F. de Sade, The Misfortunes of Virtue, trans. David Coward (Oxford: Oxford UP, 1992), 1-2.
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134 | NOTES TO PAGES IX-XXIX
22. Jean-Jacques Rousseau, Emile, trans. Allan Bloom (New York: Basic Books, 1979), 292.
23. See Laurence, "Schelling's Metaphysics of Evil," 171.
24. This is a crucial aspect of Miklos Veto? 's provocative (and monumental)
study of German Idealism. See Miklos Veto? , De Kant a` Schelling: Les deux voies de l'Ide? alisme allemand, 2 vols. (Grenoble: Editions Je? ro^me Millon, 1978).
25. Michalson, Fallen Freedom, 17.
26. Concerning the notion of the "Kantian paradox," see Robert Pippin,
"Hegel's Practical Philosophy: The Realization of Freedom," in The Cam- bridge Companion to German Idealism, ed. Karl Ameriks (Cambridge: Cambridge UP, 2000), 192 and Terry Pinkard, German Philosophy 1760- 1860: The Legacy of Idealism (Cambridge: Cambridge UP, 2002), 59-60; for the more radical position regarding Kantian rhetoric, see Stanley Rosen, Hermeneutics as Politics (Oxford: Oxford UP, 1987), 3-18.
27. Schelling addresses this issue in the "Preface" to the Philosophical Inves- tigations, where he refers to an important work which, unfortunately, has not been translated, the Presentation of My System of Philosophy (1801). For further background, see F. W. J. Schelling, Ideas for a Philosophy of Nature, trans. Errol E. Harris and Peter Heath (Cambridge: Cambridge UP, 1988), especially Schelling's introduction at pp. 9-55, and F. W. J. Schell- ing, First Outline of a System of the Philosophy of Nature, trans. Keith R. Pe- terson (Albany: State University of New York Press, 2004).
28. Regarding the meaning of ground, see Jason M. Wirth, The Conspiracy of Life: Meditations on Schelling and His Time (Albany: State University of New York Press, 2003), 165-168.
29. ? Ziz? ek, The Indivisible Remainder, 39, 45.
30. Is this merely a curious transfer of the "Kantian paradox" to God? It
would seem so, especially if any homology is to be maintained between God and man--a homology that would in fact seem necessary for there to be any relation between them (otherwise one returns to the problem of the relation between finite and infinite).
31. Z? iz? ek, The Indivisible Remainder, 64.
32. Simone de Beauvoir, "Must We Burn Sade? ," in D. A. F. de Sade, The 120
Days of Sodom and Other Writings, trans. Austryn Wainhouse and Richard
Seaver (New York: Grove Press, 1966), 3-64.
33. Wirth, The Conspiracy of Life, 170.
34. See Laurence, "Schellings Metaphysics of Evil," 171-172.
35. See Hermanni's elegant characterization of Schelling's theodicy as a two-
stage process. Hermanni, Die Entlastung, 15-26. Also see Christoph Schulte, Radikal bo? se: Die Karriere des Bo? sen von Kant bis Nietzsche (Mu- nich: Wilhelm Fink Verlag, 1991), 236-241.
36. Heidegger, Schelling's Treatise, 161.
37. See Hermanni, Die Entlastung, 19-23, 73-113.
38. See Friedrich Nietzsche, Beyond Good and Evil, trans. Marion Faber (Ox-
ford: Oxford UP, 1998), 8-9 (section 1, aphorism 6).
39. See Neiman, Evil in Modern Thought, 62.
40. It is important to keep in mind that Schelling is hardly an irrationalist.
Despite all his changes, his Protean philosophical personality, he never abandoned his essential adherence to understanding the nature of ra- tionality. See Dale E. Snow, Schelling and the End of Idealism (Albany: State University of New York Press, 1996).
41. F. W. J. Schelling, The Ages of the World, trans. Jason Wirth (Albany: State University of New York Press, 2000), 90.
Translators' Note
1. See F. W. J. Schelling, Philosophical Inquiries into the Nature of Human Freedom, trans. James Gutmann (La Salle: Open Court, 1936), 34. See also Priscilla Hayden-Roy's more recent (1987) translation in which she uses the terms "ruleless" and "something ruleless" to translate, respectively, "regellos" and "das Regellose. " F. W. J. Schelling, Philosophical Investiga- tions into the Essence of Human Freedom and Related Matters, trans. Pris- cilla Hayden-Roy (New York: Continuum, 1987), 238.
2. See "Translator's Introduction," in Schelling, The Ages of the World, xxxi- xxxii.
3. See F. W. J. Schelling, The Abyss of Freedom/Ages of the World, trans. Ju- dith Norman (Ann Arbor: The University of Michigan Press, 1997), 112.
4. F. W. J. Schelling, Philosophische Untersuchungen u? ber das Wesen der menschlichen Freiheit und die damit zusammenha? ngenden Gegensta? nde, ed. Thomas Buchheim (Hamburg: Felix Meiner Verlag, 1997). We have fol- lowed Buchheim's practice of giving the pagination of the German origi- nal both in the first edition, designated as "OA," and in the Collected Works compiled by Schelling's son and designated here as "SW. " See F. W. J. Schelling, Philosophische Untersuchungen u? ber das Wesen der menschli- chen Freiheit und die damit zusammenha? ngenden Gegensta? nde in Philoso- phische Schriften (Philipp Kru? ll: Landshut, 1809), 397-511 and in Sa? mmtliche Werke, ed. K. F. A. Schelling vol. VII (J. G. Cotta: Stuttgart,
1856-1861), 336-416.
We have also used Buchheim's very useful divisional headings for our
notes to the Philosophical Investigations. But, since these headings are not in Schelling's original text, we have avoided inserting them into the main body of our translation.
Philosophical Investigations into the Essence of Human Freedom and Matters Connected Therewith
Preface to the First Edition
1.
The Philosophical Investigations first appeared in 1809 in volume 1 of what was to be a collected edition of Schelling's writings published by Philipp Kru? ll in Landshut. No further volumes were in fact published. Indeed, Schelling published only one other substantial work in his lifetime, a
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polemic against Jacobi called, F. W. J. Schelling's Memorial to Mr. Friedrich Heinrich Jacobi's Writing on the Divine Things etc. and to the Accusation Made against Him Therein Regarding an Intentionally Deceiving and Lying Atheism (F. W. J. Schellings Denkmal der Schrift von den go? ttlichen Dingen usw des Herrn Friedrich Heinrich Jacobi und der ihm in derselben gemach- ten Beschuldigung eines absichtlich ta? uschenden, Lu? ge redenden Atheis- mus), which appeared in 1812.
The other writings collected in the volume represent a selection from the very beginning of Schelling's philosophical activity, Of the I as Princi- ple of Philosophy or on the Unconditioned in Human Knowledge (1795)-- Schelling's second major work, which he published at the age of twenty--Philosophical Letters on Dogmatism and Criticism (1795), The Treatises in Explanation of the Doctrine of Science (1796-1797), along with a later work, his speech, On the Relation of the Fine Arts to Nature (1807). The ten-year lacuna (from 1797 to 1807) represented here is re- markable and poses a question that Schelling himself answers somewhat cryptically in the "Preface. " This cryptic answer emerges by inference from Schelling's claim that the Philosophical Investigations is the first treatise "in which the author puts forth his concept of the ideal part of philosophy with complete determinateness. " The inference is that the other works included in the volume show different stages of the develop- ment of Schelling's concept of the ideal part of philosophy and, there- fore, offer an interpretative path into the heart of the Philosophical Inves- tigations. This inference seems to be more persuasive when one takes into account Schelling's focus on the philosophy of nature between 1797 and 1800 and that he seems to regard two other important treatises, the Presentation of My System of Philosophy (1801) and Philosophy and Reli- gion (1804), as more or less unsuccessful precursors to the Philosophical Investigations.
This self-interpretation may seem somewhat disingenuous to those who emphasize "Protean" discontinuity in Schelling's work rather than its continuity (see Xaver Tilliette, Schelling: une philosophie en devenir, vol. 1 [Paris: J. Vrin, 1970], 12-13). For many among the former, the Philo- sophical Investigations is more representative of a rupture in Schelling's thought that lays the foundation for the investigations of the late philoso- phy. According to a typical periodization of Schelling's work that empha- sizes rupture rather than continuity, one identifies an early "Fichtean" pe- riod (1794-1797), followed by the natural philosophy (1797-1800), the philosophy of identity (1801-1804), and, finally, after a period of transi- tion that ends with the Philosophical Investigations, the late philosophy starting with the Ages of the World (1811-1854). But one ignores Schelling's self-interpretation at one's own risk; at the very least, Schelling's apparent willingness to place the Philosophical Investigations in a direct line of investigation stemming from his earliest major writings evinces a plea for continuity, and, if continuity is based as much on the nature of the problem to be solved as on the solutions proffered, this plea
should not be dismissed lightly. In this respect, Heidegger's own some- what exaggerated claim about Schelling, that "there was seldom a thinker who fought so passionately ever since his earliest periods for his one and unique standpoint," is worth taking seriously even though one may argue (as with most of Heidegger's grand assertions about other thinkers) that it applies more to Heidegger himself (Heidegger, Schelling's Treatise, 6).
2. This journal is the Philosophical Journal of a Society of German Scholars (Philosophisches Journal einer Gesellschaft teutscher Gelehrten) that served as a principal conduit of the Fichtean line of idealism at Jena and was edited by Fichte along with Immanuel Niethammer (1766-1848). Schelling's early publication in this journal is a sign of his being consid- ered a proper follower of Fichte.
3. This academic speech was given on October 12, 1807 for a celebration in honor of the nameday of King Maximilian I at the Bavarian Academy of Sciences (of which Schelling was a prominent member).
4. Schelling is referring to Kant's Metaphysical Foundations of Natural Sci- ence (Metaphysische Anfangsgru? nde der Naturwissenschaft) (1786) and, in particular, to Kant's dynamic theory of matter, which had consider- able influence on Schelling as his first foray into Naturphilosophie, the Ideas for a Philosophy of Nature (1797) shows, especially in the discus- sion of matter set out in Book II. Kant's thinking proved attractive to Schelling because Kant does not consider matter to be some lifeless substrate but rather a balance of attractive and repelling forces that are in fact the condition for the very possibility of matter as such; in other words, matter is intrinsically dynamic, a tissue woven of oppos- ing forces and not a sort of static, homogenous "non-thing" that is the basis of things. (Immanuel Kant, Metaphysical Foundations of Natural Science, trans. Michael Friedman [Cambridge: Cambridge UP, 2004], 62-74. )
5. The Journal for Speculative Physics (Zeitschrift fu? r spekulative Physik) was edited by Schelling and intended to be a forum for the propagation and discussion of the philosophy of nature. The journal did not last very long. Indeed, only two volumes were produced, one in 1800, the other in 1801. Schelling abandoned the journal due to a disagreement with his publisher, Christian Gabler (1770-1821).
The Investigation Introduction
6. The expression translated here as "scientific worldview" is "wissen- schaftliche Weltansicht. " In his 1936 lectures on the Philosophical Investi- gations, Heidegger comments on the notion of "science" [Wissenschaft] relevant to German Idealism:
In the age of German Idealism, science (Wissenschaft) means pri- marily and truly the same as philosophy, that knowledge which knows the last and the first grounds, and in accordance with this fundamental knowledge presents what is essential in everything
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knowable in a reasoned-out essential connection. In this sense Fichte uses the term "Doctrine of Science" (the science of science-- the philosophy of philosophy) for his major work. Hegel speaks of the "System of Science" (First part; The Phenomenology of Spirit), of the Science of Logic.
Heidegger proceeds further to discuss the notion of a "worldview": The coinage of this term "world view" (Weltanschauung) comes from Kant, and he uses it in the Critique of Judgment. The term has there a still narrower and more definite meaning: it means the im- mediate experience of what is given to the senses, of appearances . . . Man is the Cosmotheoros (world onlooker) who himself creates the element of world cognition a priori from which as a world in- habitant he fashions world contemplation at the same time in the Idea . . . But behind this use of the word "world," lurks an ambiguity which becomes apparent in the question of how many worlds there can be. There can only be One World, if world equals the totality of things. But there is a plurality of worlds if world is always a per- spective of totality . . .
It is the direction of this second meaning of the concept of world, which we can grasp as the opening of totality, always in a definite direction and thus limited, that Schelling's use of the con- cepts "world" and "world view" takes. (Heidegger, Schelling's Trea- tise, 16-17)
7. This has often been taken to be an allusion to Jacobi. (See, e. g. , the sec- ond excerpt from Jacobi included in this volume, at XXII. ) The impor- tance of Jacobi for the Philosophical Investigations is a question of some moment, and at least one scholar has suggested that Jacobi's thinking about freedom had a decisive impact on Schelling. (See Siegbert Peetz, Die Freiheit im Wissen [Frankfurt a. M. : Klostermann Verlag, 1995], 11- 13. ) Others have suggested that Schelling refers to Friedrich Schlegel as well and, in particular, to his so-called Indierbuch, On the Language and Wisdom of the Indian People (U? ber die Sprache und Weisheit der Indier). See, for example, Horst Fuhrmans's note on this section in his edition of the Philosophical Investigations. (F. W. J. Schelling, U? ber das Wesen der menschlichen Freiheit, ed. Horst Fuhrmans [Stuttgart: Philipp Reclam, 1961], 139-140)
8. The original reads in Bury's translation (slightly modified):
For the Grammarian and the ordinary man will suppose that the philosopher gave utterance to these sayings out of boastfulness [kat'alazdoneian] and contempt for the rest of mankind,--a thing alien to one who is even moderately versed in philosophy, not to speak of a man of such eminence. But the man who sets out from physical investigation knows clearly that the dogma "like is known by like" is nothing but an old one which is thought to have come down from Pythagoras and is found also in Plato's Timaeus; and it
was stated much earlier by Empedocles himself,--
We behold earth through earth and water through water Divine ether through ether, destructive fire through fire Love through love, hate through grievous hate.
Such a man will understand that Empedocles called himself a god because he alone had kept his mind free from evil and unmud- died and by means of the god within him apprehended the god without. (Sextus Empiricus, Against the Professors, trans. R. G. Bury, vol. 4 [Cambridge, Mass. : Harvard UP (Loeb Classical Library), 1949], 174-177)
9. In this connection, Buchheim cites a passage from Fichte's Doctrine of Science in which Fichte notes that "[t]he theoretical part of our Doctrine of Science . . . is in fact, as will be shown at the proper time, systematic Spinozism except that each I is itself the sole highest substance . . . " (See F. W. J. Schelling, Philosophische Untersuchungen u? ber das Wesen der menschlichen Freiheit und die damit zusammenha? ngenden Gegensta? nde, ed. Thomas Buchheim [Hamburg: Felix Meiner Verlag, 2000], 93, n20, hereinafter referred to as PU, and J. G. Fichte, Fichtes Werke, ed. I. H. Fichte [Berlin: Walter de Gruyter (reprint), 1971], I:122.
10. In this section Schelling outlines three central ways in which pantheism as the "doctrine of the immanence of things in God" can be misinter- preted by misunderstanding the meaning of immanence. They may be summarized as follows:
(a) God is the same as things, yet, due to the fact that things only exist in a derived way, as a result of God's existence, they simply cannot be the same as God and, taken all together, cannot amount to God--here the qualitative difference vitiates the possibility of quantitative equality.
(b) Individual things are the same as God, yet, due to the qualitative difference between things and God, this also cannot hold, for how can there be a "derivative God," how can a thing be derivative and God, dependent and independent? Here Schelling moves to discuss the copula which has been interpreted as creating a false unity or sameness [Einerleiheit] between subject and predicate.
(c) Things are nothing, yet, if this is so, how can they be said to be "in" God, indeed, how can they be said to be? The relation simply collapses in empty identity, God is God.
11. The German reads: "Wie kann nun die Lehre notwendig mit der Freiheit streiten, welche so viele in Ansehung des Menschen behauptet haben, ge- rade um die Freiheit zu retten? " Here the referent of welche is arguably ambiguous and, hence, the sentence may also be read as: "Now, how can the doctrine, which so many have asserted in regard to man precisely in order to save freedom, necessarily be at odds with freedom? "
12. We have chosen to translate das Gescho? pf by "created being" with the in- tention of differentiating it from die Kreatur, which we translate as the creature(s), and the more general Wesen when used simply to refer to a being or beings. Despite this recognition of difference in our translation,
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the fact is that the difference between Schelling's use of the native Ger-
man das Gescho? pf and Latinate die Kreatur is simply not clear.
13. In this and the preceding sentence, Schelling seems to be referring pri- marily to Leibniz rather than to the logic of the ancients which, in this context, can only be considered a reference to Aristotle (since knowl- edge of other streams of thought about logic in antiquity seems to have been still quite rudimentary in Schelling's time). And Schelling is likely speaking of the logic of identity as inclusion, that the predicate is con- tained in the subject ("verum est affirmatum, cujus praedicatum inest subjecto"), which plays a foundational role in Leibniz's thought and, in particular, in his thought regarding freedom. If the subject contains all its possible predicates; if, in other words, the subject merely needs to be unfolded or, as we say, "unpacked," then there are two broad pos- sibilities for such "unpacking": (1) that the subject is "closed," all pred- icates may be deduced from the subject alone; and (2) that the subject is "open," all predicates may not be deduced from the subject alone but show themselves to be within it only in time. The difference here is essentially one between truths of reason and truths of fact, a priori and a posteriori, to borrow Kant's terms. But it is important to keep in mind that, for Leibniz, in both cases the subject does contain its predicates as an antecedent, as their basis or subjectum (Gr: hupokeimenon, or "that which lies under"). The upshot of this, as Heidegger notes, is an essentially "aprioristic" way of conceiving the world (as a proposi- tional matrix in which all propositions may ultimately resolve them- selves into identities--a position the Philosophical Investigations puts in question) that nonetheless recognizes the difference in quality between divine and human knowledge, the former immediate and intui- tive, the latter bound to time and, in this sense, discursive. (See Gott- fried Wilhelm Leibniz, Opuscules et fragments ine? dits, ed. Louis Coutu- rat [Paris: Fe? lix Alcan, 1903], 16-24 and Heidegger, The Metaphysical Foundations of Logic, 47-50. ) The further reference to the relation of subject and predicate as one of "enfolded" to "unfolded" seems to be derived from Giordano Bruno (1548-1600) according to Buchheim
(Buchheim, PU, 97, n41).
14. The German reads: "Spinozas ha? rtester Ausdruck is wohl der: das ein-
zelne Wesen sei die Substanz selbst, in einer ihrer Modifikationen, d. h. Folgen, betrachtet. " Schelling's richness of reference here may be some- what attenuated if one translates the German Folge by "effect" suggest- ing as it may the very essence of the separation of agent and effect that is in question. Spinoza says of this relation (in Ethics I, Prop. VIII, Scho- lium 2):
For, by substance they would understand that which exists in it- self and is conceived for itself, that is, that of which knowledge does not require knowledge of any other thing. By modifications, how- ever, that which is in another and of which the concept is formed on the basis of the concept of that in which the modifications exist.
[Nam per substantiam intelligerent id, quod in se est et per se concipi- tur, hoc est id, cujus cognitio non indiget cognitione alterius rei. Per modificationes autem id, quod in alio est et quarum conceptus a con- ceptu rei, in qua sunt, formatur. ]
The relation between substance and modification thus seems to en- compass that of efficient, formal and material causes, three of the tetrad of Aristotelian causes (the causa finalis being the other), and that is why we have chosen the somewhat vaguer and arguably broader "conse- quence" to replace the more common "effect. " Moreover, in this way we are attempting to anticipate Schelling's own rejection of causality in the relation of ground and existence which has a cloying structural similar- ity--at least on the surface--to that of substance and modification as Schelling describes it.
15. See Jacobi's comments on this in the first Jacobi excerpt included in this volume, namely:
Lessing: . . . Now, according to what ideas do you believe the oppo- site of Spinozism? Do you find that the Principia by Leibniz put an end to it?
I. How could I in view of the firm conviction that the incisive deter- minist does not differ from the fatalist? . . . The monads together with their vincula [bonds] leave extension and thinking, reality in general, as incomprehensible to me as before, and there I know nei- ther right nor left. It seems to me as if, ultimately, a confidence trick were being played on me . . . For that matter, I don't know of any doctrinal edifice that would agree as much with Spinozism as that of Leibniz; and it would be difficult to say which one of these au- thors fooled us and himself the most; with all due respect! . . . Men- delssohn proved publicly that the harmonia praestabilita is in Spi- noza. From this alone it already follows that Spinoza must contain much more of Leibniz's basic doctrines, or else Leibniz and Spinoza (on the basis of whose doctrine Wolff's lessons would hardly have flourished) would not have been the striking minds [Ko? pfe] that they indisputably were. I dare to explain on the basis of Spinoza Leibniz's complete doctrine concerning the soul . . .
16. See note 14 above. The terminology used here seems to be derived from Kant and, indeed, it seems to be taken from a passage in the Critique of Pure Reason, (A73/B99). (Immanuel Kant, Critique of Pure Reason, trans. Paul Guyer and Allen W. Wood [Cambridge: Cambridge UP, 1998], 208)
17. The German reads: "Wa? re das in einem andern Begriffene nicht selbst lebendig, so wa? re eine Begriffenheit ohne Begriffenes, d. h. es wa? re nichts begriffen. " Here, as in the preceding two sentences, Schelling plays on the meaning of begreifen as both "to grasp" or "to under- stand" and, in the sense of Begriffensein, "to be included" or "to be contained. " Since the German wordplay cannot be captured literally in English, we have chosen with hesitance to maintain the latter meaning in the text over the former, while in the German a homology between
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the two is effortlessly suggested, particularly in the sentence we cite here. Moreover, the notion of containment advanced here refers back somewhat ironically to the preceding discussion of the subject- predicate relation, where the predicate is said to be contained (inesse) in the subject.
18. See Boehme's Mysterium pansophicum included in this volume. Snow comments appositely on this sentence:
This conjures up an almost irresistible picture of God as an un- speakably prolific author who is gazing in amazement at the antics of the characters with whom he has peopled the vast fiction of the world. The German expression fu? r sich fortwirkend, which is trans- lated by Gutmann as "works on in its own way," might more felici- tously and idiomatically be rendered as "takes on a life of its own"; this seems to me to better capture the sense of the burgeoning autonomy of both ideas and human individuals to which Schelling is referring, and which forms an important basis for the concept of personality. (Snow, End of Idealism, 155)
19. The German reads: "Gott schaut die Dinge an sich an. " Our translation interprets the German quite literally rather than using the arguably more appropriate translation through the verb "intuit," which would read: "God intuits things in themselves. " The problem here stems primarily from the translation of the noun Anschauung as "intuition," which has become cus- tomary in translations of Kant where the term describes an immediate "looking" or "gazing at" what is, the way of receiving impressions from the senses whose two fundamental a priori forms are space and time. This translation itself seems to be indebted to the description of divine knowl- edge as a kind of immediate seeing (visio Dei) that one finds in scholastic texts; there the Latin intuitus is merely the nominal form of the classical de- ponent verb intueor, which means "to look upon" or "to gaze at. " This link- age is not at all clear, however, when one uses "intuit" or "intuition" in En- glish where the association with the simple act of looking has become quite obscure. We sought to restore this association and the link with the immediacy of vision as that of the "eye of the mind" that runs through the entire tradition from Plato on--after all, the word "idea" is derived from the aorist infinitive of the Attic Greek verb "to see" (idein).
20.
"Die Theodizeeproblematik in der Sicht Schellings," in Studia Leibnitiana,
Supp 26, 1986, 217.
12. G. W. F. Hegel, The Phenomenology of Spirit, trans. A. V. Miller (Oxford: Ox-
ford UP, 1977), 19.
13. Here is a close connection between Hegel and Goethe, one that helps to
explain the effusive letter that is the centerpiece of Karl Lo? with's ac- count of their relationship in his From Nietzsche to Hegel. See Karl Lo? with, From Nietzsche to Hegel: The Revolution in Nineteenth-Century Thought, trans. David E. Green (New York: Columbia UP, 1964), 3-6.
14. See Bernstein, Radical Evil, 46. Also see William Desmond, "Dialectic and Evil," in Beyond Hegel and Dialectic: Speculation, Cult and Comedy (Al- bany: State University of New York Press, 1992), 189-250.
15. G. W. F. Hegel, Lectures on the Philosophy of Religion: Volume III, The Con- summate Religion, trans. R. F. Brown, P. C. Hodgson, and J. M. Stewart, with the assistance of H. S. Harris (Berkeley: University of California Press, 1985), 301. The key passage on p. 301 reads:
Being evil is located in the act of cognition, in consciousness. And cer- tainly, as we already said earlier, being evil resides in cognitive knowl- edge; cognition is the source of evil. For cognition or consciousness means in general a judging or dividing, a self-distinguishing within oneself. Animals have no consciousness, they are unable to make distinctions within themselves, they have no free being-for-self in the face of objectivity generally. The cleavage, however, is what is evil; it is the contradiction. It contains the two sides: good and evil. Only in this cleavage is evil contained and hence it is itself evil. Therefore it is entirely correct to say that good and evil are first to be found in consciousness.
16. This seems to be one of the strands in the critique of Enlightenment that stems from Horkheimer and Adorno. See Max Horkheimer and Theodor W. Adorno, The Dialectic of Enlightenment, trans. Edmund Jephcott (Stan- ford: Stanford UP, 2002).
17. The paradigmatic modern example of this kind of questioning starts and ends with Auschwitz, which seems to mock any notion of theodicy in the traditional sense or even in the peculiar Nietzschean sense of the eternal return.
18. See Susan Neiman, Evil in Modern Thought (Princeton: Princeton UP, 2002), 62. Also see Bernstein, Radical Evil, 11-45 and, for a more wide- ranging discussion, Gordon E. Michalson, Jr. , Fallen Freedom: Kant on Radical Evil and Moral Regeneration (Cambridge: Cambridge UP, 1990).
19. See Robert Pippin, Modernism as a Philosophical Problem, 2nd ed. (Ox- ford: Blackwell, 1999), 45.
20. See Michalson, Fallen Freedom, 107-124.
21. See, for example, the opening paragraphs of The Misfortunes of Virtue, an
early (and much tamer) draft of Justine. D. A. F. de Sade, The Misfortunes of Virtue, trans. David Coward (Oxford: Oxford UP, 1992), 1-2.
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22. Jean-Jacques Rousseau, Emile, trans. Allan Bloom (New York: Basic Books, 1979), 292.
23. See Laurence, "Schelling's Metaphysics of Evil," 171.
24. This is a crucial aspect of Miklos Veto? 's provocative (and monumental)
study of German Idealism. See Miklos Veto? , De Kant a` Schelling: Les deux voies de l'Ide? alisme allemand, 2 vols. (Grenoble: Editions Je? ro^me Millon, 1978).
25. Michalson, Fallen Freedom, 17.
26. Concerning the notion of the "Kantian paradox," see Robert Pippin,
"Hegel's Practical Philosophy: The Realization of Freedom," in The Cam- bridge Companion to German Idealism, ed. Karl Ameriks (Cambridge: Cambridge UP, 2000), 192 and Terry Pinkard, German Philosophy 1760- 1860: The Legacy of Idealism (Cambridge: Cambridge UP, 2002), 59-60; for the more radical position regarding Kantian rhetoric, see Stanley Rosen, Hermeneutics as Politics (Oxford: Oxford UP, 1987), 3-18.
27. Schelling addresses this issue in the "Preface" to the Philosophical Inves- tigations, where he refers to an important work which, unfortunately, has not been translated, the Presentation of My System of Philosophy (1801). For further background, see F. W. J. Schelling, Ideas for a Philosophy of Nature, trans. Errol E. Harris and Peter Heath (Cambridge: Cambridge UP, 1988), especially Schelling's introduction at pp. 9-55, and F. W. J. Schell- ing, First Outline of a System of the Philosophy of Nature, trans. Keith R. Pe- terson (Albany: State University of New York Press, 2004).
28. Regarding the meaning of ground, see Jason M. Wirth, The Conspiracy of Life: Meditations on Schelling and His Time (Albany: State University of New York Press, 2003), 165-168.
29. ? Ziz? ek, The Indivisible Remainder, 39, 45.
30. Is this merely a curious transfer of the "Kantian paradox" to God? It
would seem so, especially if any homology is to be maintained between God and man--a homology that would in fact seem necessary for there to be any relation between them (otherwise one returns to the problem of the relation between finite and infinite).
31. Z? iz? ek, The Indivisible Remainder, 64.
32. Simone de Beauvoir, "Must We Burn Sade? ," in D. A. F. de Sade, The 120
Days of Sodom and Other Writings, trans. Austryn Wainhouse and Richard
Seaver (New York: Grove Press, 1966), 3-64.
33. Wirth, The Conspiracy of Life, 170.
34. See Laurence, "Schellings Metaphysics of Evil," 171-172.
35. See Hermanni's elegant characterization of Schelling's theodicy as a two-
stage process. Hermanni, Die Entlastung, 15-26. Also see Christoph Schulte, Radikal bo? se: Die Karriere des Bo? sen von Kant bis Nietzsche (Mu- nich: Wilhelm Fink Verlag, 1991), 236-241.
36. Heidegger, Schelling's Treatise, 161.
37. See Hermanni, Die Entlastung, 19-23, 73-113.
38. See Friedrich Nietzsche, Beyond Good and Evil, trans. Marion Faber (Ox-
ford: Oxford UP, 1998), 8-9 (section 1, aphorism 6).
39. See Neiman, Evil in Modern Thought, 62.
40. It is important to keep in mind that Schelling is hardly an irrationalist.
Despite all his changes, his Protean philosophical personality, he never abandoned his essential adherence to understanding the nature of ra- tionality. See Dale E. Snow, Schelling and the End of Idealism (Albany: State University of New York Press, 1996).
41. F. W. J. Schelling, The Ages of the World, trans. Jason Wirth (Albany: State University of New York Press, 2000), 90.
Translators' Note
1. See F. W. J. Schelling, Philosophical Inquiries into the Nature of Human Freedom, trans. James Gutmann (La Salle: Open Court, 1936), 34. See also Priscilla Hayden-Roy's more recent (1987) translation in which she uses the terms "ruleless" and "something ruleless" to translate, respectively, "regellos" and "das Regellose. " F. W. J. Schelling, Philosophical Investiga- tions into the Essence of Human Freedom and Related Matters, trans. Pris- cilla Hayden-Roy (New York: Continuum, 1987), 238.
2. See "Translator's Introduction," in Schelling, The Ages of the World, xxxi- xxxii.
3. See F. W. J. Schelling, The Abyss of Freedom/Ages of the World, trans. Ju- dith Norman (Ann Arbor: The University of Michigan Press, 1997), 112.
4. F. W. J. Schelling, Philosophische Untersuchungen u? ber das Wesen der menschlichen Freiheit und die damit zusammenha? ngenden Gegensta? nde, ed. Thomas Buchheim (Hamburg: Felix Meiner Verlag, 1997). We have fol- lowed Buchheim's practice of giving the pagination of the German origi- nal both in the first edition, designated as "OA," and in the Collected Works compiled by Schelling's son and designated here as "SW. " See F. W. J. Schelling, Philosophische Untersuchungen u? ber das Wesen der menschli- chen Freiheit und die damit zusammenha? ngenden Gegensta? nde in Philoso- phische Schriften (Philipp Kru? ll: Landshut, 1809), 397-511 and in Sa? mmtliche Werke, ed. K. F. A. Schelling vol. VII (J. G. Cotta: Stuttgart,
1856-1861), 336-416.
We have also used Buchheim's very useful divisional headings for our
notes to the Philosophical Investigations. But, since these headings are not in Schelling's original text, we have avoided inserting them into the main body of our translation.
Philosophical Investigations into the Essence of Human Freedom and Matters Connected Therewith
Preface to the First Edition
1.
The Philosophical Investigations first appeared in 1809 in volume 1 of what was to be a collected edition of Schelling's writings published by Philipp Kru? ll in Landshut. No further volumes were in fact published. Indeed, Schelling published only one other substantial work in his lifetime, a
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polemic against Jacobi called, F. W. J. Schelling's Memorial to Mr. Friedrich Heinrich Jacobi's Writing on the Divine Things etc. and to the Accusation Made against Him Therein Regarding an Intentionally Deceiving and Lying Atheism (F. W. J. Schellings Denkmal der Schrift von den go? ttlichen Dingen usw des Herrn Friedrich Heinrich Jacobi und der ihm in derselben gemach- ten Beschuldigung eines absichtlich ta? uschenden, Lu? ge redenden Atheis- mus), which appeared in 1812.
The other writings collected in the volume represent a selection from the very beginning of Schelling's philosophical activity, Of the I as Princi- ple of Philosophy or on the Unconditioned in Human Knowledge (1795)-- Schelling's second major work, which he published at the age of twenty--Philosophical Letters on Dogmatism and Criticism (1795), The Treatises in Explanation of the Doctrine of Science (1796-1797), along with a later work, his speech, On the Relation of the Fine Arts to Nature (1807). The ten-year lacuna (from 1797 to 1807) represented here is re- markable and poses a question that Schelling himself answers somewhat cryptically in the "Preface. " This cryptic answer emerges by inference from Schelling's claim that the Philosophical Investigations is the first treatise "in which the author puts forth his concept of the ideal part of philosophy with complete determinateness. " The inference is that the other works included in the volume show different stages of the develop- ment of Schelling's concept of the ideal part of philosophy and, there- fore, offer an interpretative path into the heart of the Philosophical Inves- tigations. This inference seems to be more persuasive when one takes into account Schelling's focus on the philosophy of nature between 1797 and 1800 and that he seems to regard two other important treatises, the Presentation of My System of Philosophy (1801) and Philosophy and Reli- gion (1804), as more or less unsuccessful precursors to the Philosophical Investigations.
This self-interpretation may seem somewhat disingenuous to those who emphasize "Protean" discontinuity in Schelling's work rather than its continuity (see Xaver Tilliette, Schelling: une philosophie en devenir, vol. 1 [Paris: J. Vrin, 1970], 12-13). For many among the former, the Philo- sophical Investigations is more representative of a rupture in Schelling's thought that lays the foundation for the investigations of the late philoso- phy. According to a typical periodization of Schelling's work that empha- sizes rupture rather than continuity, one identifies an early "Fichtean" pe- riod (1794-1797), followed by the natural philosophy (1797-1800), the philosophy of identity (1801-1804), and, finally, after a period of transi- tion that ends with the Philosophical Investigations, the late philosophy starting with the Ages of the World (1811-1854). But one ignores Schelling's self-interpretation at one's own risk; at the very least, Schelling's apparent willingness to place the Philosophical Investigations in a direct line of investigation stemming from his earliest major writings evinces a plea for continuity, and, if continuity is based as much on the nature of the problem to be solved as on the solutions proffered, this plea
should not be dismissed lightly. In this respect, Heidegger's own some- what exaggerated claim about Schelling, that "there was seldom a thinker who fought so passionately ever since his earliest periods for his one and unique standpoint," is worth taking seriously even though one may argue (as with most of Heidegger's grand assertions about other thinkers) that it applies more to Heidegger himself (Heidegger, Schelling's Treatise, 6).
2. This journal is the Philosophical Journal of a Society of German Scholars (Philosophisches Journal einer Gesellschaft teutscher Gelehrten) that served as a principal conduit of the Fichtean line of idealism at Jena and was edited by Fichte along with Immanuel Niethammer (1766-1848). Schelling's early publication in this journal is a sign of his being consid- ered a proper follower of Fichte.
3. This academic speech was given on October 12, 1807 for a celebration in honor of the nameday of King Maximilian I at the Bavarian Academy of Sciences (of which Schelling was a prominent member).
4. Schelling is referring to Kant's Metaphysical Foundations of Natural Sci- ence (Metaphysische Anfangsgru? nde der Naturwissenschaft) (1786) and, in particular, to Kant's dynamic theory of matter, which had consider- able influence on Schelling as his first foray into Naturphilosophie, the Ideas for a Philosophy of Nature (1797) shows, especially in the discus- sion of matter set out in Book II. Kant's thinking proved attractive to Schelling because Kant does not consider matter to be some lifeless substrate but rather a balance of attractive and repelling forces that are in fact the condition for the very possibility of matter as such; in other words, matter is intrinsically dynamic, a tissue woven of oppos- ing forces and not a sort of static, homogenous "non-thing" that is the basis of things. (Immanuel Kant, Metaphysical Foundations of Natural Science, trans. Michael Friedman [Cambridge: Cambridge UP, 2004], 62-74. )
5. The Journal for Speculative Physics (Zeitschrift fu? r spekulative Physik) was edited by Schelling and intended to be a forum for the propagation and discussion of the philosophy of nature. The journal did not last very long. Indeed, only two volumes were produced, one in 1800, the other in 1801. Schelling abandoned the journal due to a disagreement with his publisher, Christian Gabler (1770-1821).
The Investigation Introduction
6. The expression translated here as "scientific worldview" is "wissen- schaftliche Weltansicht. " In his 1936 lectures on the Philosophical Investi- gations, Heidegger comments on the notion of "science" [Wissenschaft] relevant to German Idealism:
In the age of German Idealism, science (Wissenschaft) means pri- marily and truly the same as philosophy, that knowledge which knows the last and the first grounds, and in accordance with this fundamental knowledge presents what is essential in everything
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knowable in a reasoned-out essential connection. In this sense Fichte uses the term "Doctrine of Science" (the science of science-- the philosophy of philosophy) for his major work. Hegel speaks of the "System of Science" (First part; The Phenomenology of Spirit), of the Science of Logic.
Heidegger proceeds further to discuss the notion of a "worldview": The coinage of this term "world view" (Weltanschauung) comes from Kant, and he uses it in the Critique of Judgment. The term has there a still narrower and more definite meaning: it means the im- mediate experience of what is given to the senses, of appearances . . . Man is the Cosmotheoros (world onlooker) who himself creates the element of world cognition a priori from which as a world in- habitant he fashions world contemplation at the same time in the Idea . . . But behind this use of the word "world," lurks an ambiguity which becomes apparent in the question of how many worlds there can be. There can only be One World, if world equals the totality of things. But there is a plurality of worlds if world is always a per- spective of totality . . .
It is the direction of this second meaning of the concept of world, which we can grasp as the opening of totality, always in a definite direction and thus limited, that Schelling's use of the con- cepts "world" and "world view" takes. (Heidegger, Schelling's Trea- tise, 16-17)
7. This has often been taken to be an allusion to Jacobi. (See, e. g. , the sec- ond excerpt from Jacobi included in this volume, at XXII. ) The impor- tance of Jacobi for the Philosophical Investigations is a question of some moment, and at least one scholar has suggested that Jacobi's thinking about freedom had a decisive impact on Schelling. (See Siegbert Peetz, Die Freiheit im Wissen [Frankfurt a. M. : Klostermann Verlag, 1995], 11- 13. ) Others have suggested that Schelling refers to Friedrich Schlegel as well and, in particular, to his so-called Indierbuch, On the Language and Wisdom of the Indian People (U? ber die Sprache und Weisheit der Indier). See, for example, Horst Fuhrmans's note on this section in his edition of the Philosophical Investigations. (F. W. J. Schelling, U? ber das Wesen der menschlichen Freiheit, ed. Horst Fuhrmans [Stuttgart: Philipp Reclam, 1961], 139-140)
8. The original reads in Bury's translation (slightly modified):
For the Grammarian and the ordinary man will suppose that the philosopher gave utterance to these sayings out of boastfulness [kat'alazdoneian] and contempt for the rest of mankind,--a thing alien to one who is even moderately versed in philosophy, not to speak of a man of such eminence. But the man who sets out from physical investigation knows clearly that the dogma "like is known by like" is nothing but an old one which is thought to have come down from Pythagoras and is found also in Plato's Timaeus; and it
was stated much earlier by Empedocles himself,--
We behold earth through earth and water through water Divine ether through ether, destructive fire through fire Love through love, hate through grievous hate.
Such a man will understand that Empedocles called himself a god because he alone had kept his mind free from evil and unmud- died and by means of the god within him apprehended the god without. (Sextus Empiricus, Against the Professors, trans. R. G. Bury, vol. 4 [Cambridge, Mass. : Harvard UP (Loeb Classical Library), 1949], 174-177)
9. In this connection, Buchheim cites a passage from Fichte's Doctrine of Science in which Fichte notes that "[t]he theoretical part of our Doctrine of Science . . . is in fact, as will be shown at the proper time, systematic Spinozism except that each I is itself the sole highest substance . . . " (See F. W. J. Schelling, Philosophische Untersuchungen u? ber das Wesen der menschlichen Freiheit und die damit zusammenha? ngenden Gegensta? nde, ed. Thomas Buchheim [Hamburg: Felix Meiner Verlag, 2000], 93, n20, hereinafter referred to as PU, and J. G. Fichte, Fichtes Werke, ed. I. H. Fichte [Berlin: Walter de Gruyter (reprint), 1971], I:122.
10. In this section Schelling outlines three central ways in which pantheism as the "doctrine of the immanence of things in God" can be misinter- preted by misunderstanding the meaning of immanence. They may be summarized as follows:
(a) God is the same as things, yet, due to the fact that things only exist in a derived way, as a result of God's existence, they simply cannot be the same as God and, taken all together, cannot amount to God--here the qualitative difference vitiates the possibility of quantitative equality.
(b) Individual things are the same as God, yet, due to the qualitative difference between things and God, this also cannot hold, for how can there be a "derivative God," how can a thing be derivative and God, dependent and independent? Here Schelling moves to discuss the copula which has been interpreted as creating a false unity or sameness [Einerleiheit] between subject and predicate.
(c) Things are nothing, yet, if this is so, how can they be said to be "in" God, indeed, how can they be said to be? The relation simply collapses in empty identity, God is God.
11. The German reads: "Wie kann nun die Lehre notwendig mit der Freiheit streiten, welche so viele in Ansehung des Menschen behauptet haben, ge- rade um die Freiheit zu retten? " Here the referent of welche is arguably ambiguous and, hence, the sentence may also be read as: "Now, how can the doctrine, which so many have asserted in regard to man precisely in order to save freedom, necessarily be at odds with freedom? "
12. We have chosen to translate das Gescho? pf by "created being" with the in- tention of differentiating it from die Kreatur, which we translate as the creature(s), and the more general Wesen when used simply to refer to a being or beings. Despite this recognition of difference in our translation,
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the fact is that the difference between Schelling's use of the native Ger-
man das Gescho? pf and Latinate die Kreatur is simply not clear.
13. In this and the preceding sentence, Schelling seems to be referring pri- marily to Leibniz rather than to the logic of the ancients which, in this context, can only be considered a reference to Aristotle (since knowl- edge of other streams of thought about logic in antiquity seems to have been still quite rudimentary in Schelling's time). And Schelling is likely speaking of the logic of identity as inclusion, that the predicate is con- tained in the subject ("verum est affirmatum, cujus praedicatum inest subjecto"), which plays a foundational role in Leibniz's thought and, in particular, in his thought regarding freedom. If the subject contains all its possible predicates; if, in other words, the subject merely needs to be unfolded or, as we say, "unpacked," then there are two broad pos- sibilities for such "unpacking": (1) that the subject is "closed," all pred- icates may be deduced from the subject alone; and (2) that the subject is "open," all predicates may not be deduced from the subject alone but show themselves to be within it only in time. The difference here is essentially one between truths of reason and truths of fact, a priori and a posteriori, to borrow Kant's terms. But it is important to keep in mind that, for Leibniz, in both cases the subject does contain its predicates as an antecedent, as their basis or subjectum (Gr: hupokeimenon, or "that which lies under"). The upshot of this, as Heidegger notes, is an essentially "aprioristic" way of conceiving the world (as a proposi- tional matrix in which all propositions may ultimately resolve them- selves into identities--a position the Philosophical Investigations puts in question) that nonetheless recognizes the difference in quality between divine and human knowledge, the former immediate and intui- tive, the latter bound to time and, in this sense, discursive. (See Gott- fried Wilhelm Leibniz, Opuscules et fragments ine? dits, ed. Louis Coutu- rat [Paris: Fe? lix Alcan, 1903], 16-24 and Heidegger, The Metaphysical Foundations of Logic, 47-50. ) The further reference to the relation of subject and predicate as one of "enfolded" to "unfolded" seems to be derived from Giordano Bruno (1548-1600) according to Buchheim
(Buchheim, PU, 97, n41).
14. The German reads: "Spinozas ha? rtester Ausdruck is wohl der: das ein-
zelne Wesen sei die Substanz selbst, in einer ihrer Modifikationen, d. h. Folgen, betrachtet. " Schelling's richness of reference here may be some- what attenuated if one translates the German Folge by "effect" suggest- ing as it may the very essence of the separation of agent and effect that is in question. Spinoza says of this relation (in Ethics I, Prop. VIII, Scho- lium 2):
For, by substance they would understand that which exists in it- self and is conceived for itself, that is, that of which knowledge does not require knowledge of any other thing. By modifications, how- ever, that which is in another and of which the concept is formed on the basis of the concept of that in which the modifications exist.
[Nam per substantiam intelligerent id, quod in se est et per se concipi- tur, hoc est id, cujus cognitio non indiget cognitione alterius rei. Per modificationes autem id, quod in alio est et quarum conceptus a con- ceptu rei, in qua sunt, formatur. ]
The relation between substance and modification thus seems to en- compass that of efficient, formal and material causes, three of the tetrad of Aristotelian causes (the causa finalis being the other), and that is why we have chosen the somewhat vaguer and arguably broader "conse- quence" to replace the more common "effect. " Moreover, in this way we are attempting to anticipate Schelling's own rejection of causality in the relation of ground and existence which has a cloying structural similar- ity--at least on the surface--to that of substance and modification as Schelling describes it.
15. See Jacobi's comments on this in the first Jacobi excerpt included in this volume, namely:
Lessing: . . . Now, according to what ideas do you believe the oppo- site of Spinozism? Do you find that the Principia by Leibniz put an end to it?
I. How could I in view of the firm conviction that the incisive deter- minist does not differ from the fatalist? . . . The monads together with their vincula [bonds] leave extension and thinking, reality in general, as incomprehensible to me as before, and there I know nei- ther right nor left. It seems to me as if, ultimately, a confidence trick were being played on me . . . For that matter, I don't know of any doctrinal edifice that would agree as much with Spinozism as that of Leibniz; and it would be difficult to say which one of these au- thors fooled us and himself the most; with all due respect! . . . Men- delssohn proved publicly that the harmonia praestabilita is in Spi- noza. From this alone it already follows that Spinoza must contain much more of Leibniz's basic doctrines, or else Leibniz and Spinoza (on the basis of whose doctrine Wolff's lessons would hardly have flourished) would not have been the striking minds [Ko? pfe] that they indisputably were. I dare to explain on the basis of Spinoza Leibniz's complete doctrine concerning the soul . . .
16. See note 14 above. The terminology used here seems to be derived from Kant and, indeed, it seems to be taken from a passage in the Critique of Pure Reason, (A73/B99). (Immanuel Kant, Critique of Pure Reason, trans. Paul Guyer and Allen W. Wood [Cambridge: Cambridge UP, 1998], 208)
17. The German reads: "Wa? re das in einem andern Begriffene nicht selbst lebendig, so wa? re eine Begriffenheit ohne Begriffenes, d. h. es wa? re nichts begriffen. " Here, as in the preceding two sentences, Schelling plays on the meaning of begreifen as both "to grasp" or "to under- stand" and, in the sense of Begriffensein, "to be included" or "to be contained. " Since the German wordplay cannot be captured literally in English, we have chosen with hesitance to maintain the latter meaning in the text over the former, while in the German a homology between
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the two is effortlessly suggested, particularly in the sentence we cite here. Moreover, the notion of containment advanced here refers back somewhat ironically to the preceding discussion of the subject- predicate relation, where the predicate is said to be contained (inesse) in the subject.
18. See Boehme's Mysterium pansophicum included in this volume. Snow comments appositely on this sentence:
This conjures up an almost irresistible picture of God as an un- speakably prolific author who is gazing in amazement at the antics of the characters with whom he has peopled the vast fiction of the world. The German expression fu? r sich fortwirkend, which is trans- lated by Gutmann as "works on in its own way," might more felici- tously and idiomatically be rendered as "takes on a life of its own"; this seems to me to better capture the sense of the burgeoning autonomy of both ideas and human individuals to which Schelling is referring, and which forms an important basis for the concept of personality. (Snow, End of Idealism, 155)
19. The German reads: "Gott schaut die Dinge an sich an. " Our translation interprets the German quite literally rather than using the arguably more appropriate translation through the verb "intuit," which would read: "God intuits things in themselves. " The problem here stems primarily from the translation of the noun Anschauung as "intuition," which has become cus- tomary in translations of Kant where the term describes an immediate "looking" or "gazing at" what is, the way of receiving impressions from the senses whose two fundamental a priori forms are space and time. This translation itself seems to be indebted to the description of divine knowl- edge as a kind of immediate seeing (visio Dei) that one finds in scholastic texts; there the Latin intuitus is merely the nominal form of the classical de- ponent verb intueor, which means "to look upon" or "to gaze at. " This link- age is not at all clear, however, when one uses "intuit" or "intuition" in En- glish where the association with the simple act of looking has become quite obscure. We sought to restore this association and the link with the immediacy of vision as that of the "eye of the mind" that runs through the entire tradition from Plato on--after all, the word "idea" is derived from the aorist infinitive of the Attic Greek verb "to see" (idein).
20.
