System of
Transcendental
Idealism, P.
Hegel_nodrm
1988.
"The Origin of the Conflict between Hegel and
Schleiermacher at Berlin. " The Owl of Minerva.
Ho? lderlin. 2008. Hyperion, translated by Ross Benjamin. Archipelago
Press.
Hope, Nicholas. 1999. German and Scandinavian Protestantism 1700 to
1918. Oxford: Clarendon Press (Oxford History of the Christian
Church).
Jacobi, Friedrich Heinrich. 1799. "Open Letter to Fichte. " Trans. by Diana
I. Behler. German Library: Philosophy of German Idealism. New
York: Continuum, 1987.
--. 1803. "On Faith and Knowledge in Response to Schelling and Hegel"
in an appendix to Friedrich Koeppen's Schelling Lehre oder das Ganze der Philosophie des Absoluten Nichts, Nebst drei Briefen verwandten Inhalts von Friedrich Heinrich Jacobi. Hamburg. Trans. by D. I. Behler) in Philosophy of German Idealism, 142-160. New York: Continuum, 1987.
--. 1812-1825. Werke, 6 vols. Leipzig: Fleischer, 1812-25; reprinted Darmstadt: Wissenschaftliche Buchgesellschaft.
Jaeschke, Walter. 1988. Religion in Reason: The Foundation of Hegel's Philosophy of Religion, translated by Michael Steward and Peter Hodgson (Berkeley and Los Angeles: University of California Press).
--. 1993. Der Streit um die Gestalt einer Ersten Philosophie (1799-1807). Hamburg: Meiner.
--. 2004. "Das Nictige in seiner ganzen La? nge und Breite - Hegels Kritik der Reflexionsphilosophy," Hegel-Jahrbuch,
Jensen, Kipton E. 2001. "Making Room for Reason: Hegel, Kant, and the Corpse of Faith and Knowledge. " Philosophy & Theology Summer: 359-376.
Hegel: Hovering Over the Corpse of Faith and Reason 143
--. 2001. "The Principle of Protestantism: On Hegel's (Mis-) Reading of Schleiermacher's Speeches," in Journal of the American Academy of Religion, vol. 71, no. 2, pp. 405 - 422.
--. 2009. "The Theological Foundations of Hegel's Phenomenology" in Heythrop Journal of Philosophy and Religion, Volume 50, Issue 2 , pp. 181 - 360.
Kainz, Howard P. 1996. G. W. F. Hegel: The Philosophical System. Athens: Ohio University Press.
Kant, Immanuel. 1781. Kritic der reinen Vernunft (2nd ed. 1787). AK III, IV, 1-252. Critique of Pure Reason, trans. Norman Kemp Smith (New York: St Martin's Press, 1965).
--. 1785. Grundlegung zur Metaphysik der Sitten. AK IV, 385-464.
--. 1786. "Was hei t Denken orientieren? " AK VIII, 131-48.
--. 1788. Kritik der Praktishe Vernunft. AK V, 1-164.
--. 1790. Kritik der Urteilskraft. AK V. Critique of the Power of
Judgement, P. Guyer and E. Matthews (trs. ). Cambridge: Cambridge
University Press, 2000.
Kolb, David. 1992. New Perspectives on Hegel's Philosophy of Religion.
State University of New Yourk Press.
Kroner, Richard. 1961. Von Kant bis Hegel. 2 vols. J. C. B. Mohr:
Tu? bingen.
Kuhn, J. M. 1834. Jacobi und die Philosophie seiner Zeit. Frankfurt:
Minerva, 1967.
Lamm, Julia A. 1996. The Living God: Schleiermacher's Theological
Appropriation of Spinoza. University Park: Pennsylvania State
University Press.
Lucy, Jean-Luc. 2001. One of Hegel's Bons Mots
Luft, Eric von der. 1987. Hegel, Hinrichs and Schleiermacher on Feeling
and Reason in Religion, Lewiston, NY: Mellon Press.
Magee, Glenn Alexander. 2001. Hegel and the Hermetic Tradition. Ithaca,
NY: Cornell University Press.
Merklinger, Philip M. 1993. Philosophy, Theology, and Hegel's Berlin
Philosophy of Religion, 1821-1827. Albany: State University of New
York Press.
Mitscherling, Jeff. 1997. "The Identity of the Human and the Divine in the
Logic of Speculative Philosophy" in Hegel and the Tradition: Essays in Honor of H. S. Harris, edited by Bauer and Russon. University of Toronto.
Novalis (Georg Friedrich Philipp von Hardenberg). 1800. Henry von Ofterdingen. Translated by Palmer Hilty. Prospect Heights, Illinois: Waveland Press. 1964.
144 Bibliography
Oetinger, Friedrich Christoph. 1847. Sa? mtliche Schriften, vol 5, ed Karl Chr. Eberh. Ehmann (Stuttgart: Steinkopf),
O'Flaherty, James C. 1967. Hamann's Socratic Memorabilia. Baltimore: John Hopkins Press.
O'Regan, Cyril. 1994. The Heterodox Hegel, Albany, NY: SUNY Press. Olivetti, M. 1971. "Der Einfluss Hamanns auf die Religionsphilosophie Jacobis" in Friederich Heinrich Jacobi: Philosoph und Literat der
Goethezeit. Klostermann: Frankfurt am Main), 85-113.
Pinkard, Terry. 2000. Hegel: A Biography, Cambridge: Cambridge
University Press.
Parry, Milman. 1971. The Making of Homeric Verse: The Collected
Papers of Milman Parry, ed. Adam Parry (Oxford).
Mitscherling. 1977.
Reinhold, Karl Leonard. 1791. Ueber das Fundament des philosophischen
Wissens.
--. 1792. Briefe u? ber die Kantische Philosophie, Zweyter Band.
--. 1794. Beytra? ge zur Berichtigung bisheriger Missversta? ndnisse der
Philosophen, Zweyter Band.
Rosen, Michael. 1974. G. W. F. Hegel: An Introduction to the Science of
Wisdom (New Haven and London: Yale University Press)
--. 1982. Hegel's Dialectic and its Criticism (Cambridge University
Press).
Schelling, F. W. J. 1797. Ideas for a Philosophy of Nature. Trans. by Errol
Harris and Peter Heath. Cambridge University Press. 1988.
--. 1800a. System des transcendentalen Idealismus, Sa? mmtliche Werke. Vol. 4. Stuttgart and Augsburg: Cotta, 1858.
System of Transcendental Idealism, P. Heath (tr. ) , M. Vater (ed. ). Charlotteville: University of
Virginia Press. 1978.
--. 1800b. "Deduction of a Universal Organ of Philosophy, or Main
Propositions of the Philosophy of Art according to the Principles of Transcendental Idealism," trans. by Albert Hofstadter, in Philosophy of German Idealism (New York: Continuum Publishing Company).
--. 1802. Schelling (and Hegel). "On the Relationship of the Philosophy of Nature to Philosophy in General" in Between Kant and Hegel, 311- 362. Trans. by H. S. Harris. Albany: State University of New York, 1985.
--. 1803. Ideas for a Philosophy of Nature are provided by Errol E. Harris and Peter Heath (Cambridge and New York: Cambridge University Press), 1988.
Hegel: Hovering Over the Corpse of Faith and Reason 145
Schleiermacher, Friedrich. 1799. On Religion: Speeches to Its Cultured Despisers. Trans. and ed. by Richard Crouter. Cambridge: Cambridge University Press. 1996.
Schleiermacher, Friedrich. 1800. "Review of Fichte's Bestimmung des Menschen. " Athaeneum, 3. 2, 283-97.
--. 1860. Aus Schleiermacher's Leben. In Briefen, I-IV. Ed. by Ludwig Jonas and Wilhelm Dilthey. 4 vols. Berlin: G. Reimer.
Schneider, Robert. 1938. Schellings und Hegels schwa? bische geistesahnen. Wu? rzburg-Aumu? hle: K. Triltsch.
Schulze, G. E. 1792. Aenesidemus, as translated in di Giovanni & Harris in Between Kant and Hegel, SUNY Press, 1985.
Seidel, G. 1998. "Fichte and German Idealism: The Heideggerian Reading," Idealistic Studies, 28 (1998) 63-69
Smith, John H. 1988. The Spirit and its Letter: Traces of Rhetoric in Hegel's Philosophy of Bildung. Ithaca and London: Cornell University Press.
--. 1937. Grundprinzipen Hegel und Schleiermacher. Berlin: Junker und Dunnhaupt Verlag.
Snow, Dale Evarts. 1987. "F. H. Jacobi and the Development of German Idealism. " Journal of the History of Philosophy 23/3: 397-415.
Stoeffler, F. Ernest. 1973. German Pietism During the Eighteenth Century. Studies in the History of Religion 24, Leiden: Brill Press.
Vater, Michael. 1978. "Introduction," F. W. J. Schelling, System of Transcendental Idealism, tr. P. Heath. (Charlottesville: University Press of Virginia), xi-xxxvi.
Wisenman. 1786. An den Herr Professor Kant von den Resultate Williamson, Raymond Keith. 1984. Introduction to Hegel's Philosophy of
Religion (Albany, NY: State University of New York Press).
Wo? lfflin, Heinrich. 1929. Principles of Art History: The Problem of
Development of Style in Later Art (New York: Dover Publications). Zirngiebl, E. 1867. F. H. Jacobis Leben, Dichten und Denken. Vienna:
Braumuller.
APPENDIX
SPECULATION AND REFLECTION: SCHELLING AND HEGEL'S COLLABORATIVE ENTERPRISE IN JENA
Translator's Preface
The problem of how the philosophy of Hegel is systematically and historically related to that of Schelling, i. e. the so-called "Schelling problem," as Pippen calls it in Hegel's Idealism, has been a "confusing and much debated issue. " According to Heine's Die romantische Schule (1835), the elder Schelling was convinced that Hegel stole all his ideas. But even if Schelling's characterization of Hegel as a concept-monger is wildly exaggerated, it is indisputable that Hegel entered the philosophical frenzy at Jena as a partial supporter and perceived disciple of Schelling's system. Nonetheless, even the earliest collaborative efforts during the Jenaer Zeit are - as Harris puts it - "so nearly explicit [in their critique of the Schellingean system] that one wonders how any of Hegel's readers, let alone Schelling himself, could have regarded him a mere disciple. " Indeed, Harris seems to credit Du? sing with having established what might be considered the moderate thesis of the following article when he claims that "careful study of Schelling's writings in this period does show that he learned some things from Hegel. " Indeed, current consensus tends not only to vindicate Hegel of conceptual thievery, it also credits Hegel with a more durable speculative edifice built from materials which Schelling considered unworthy of the philosophical enterprise (namely, common consciousness or reflection). This current consensus is in no small part due to the article translated below, originally published in Hegel-Studien, entitled "Spekulation und Reflexion: Zur Zusammenarbeit Schellings und Hegel in Jena. " Professor Du? sing's 1969 article not only documents the most salient points of systematic disagreement between the Schelling and Hegel's respective systems, whether before or during and after the Jena collaboration, it also sheds light on the problematic that gave rise to the distinctively Hegelian version of dialectic. Although the central theses of
148 Appendix
the following argument were thickened substantially in several of Du? sing's subsequent works (e. g. , "Tranzendentalphilosophie und Spekulation: Der Streit um die Gestalt einer Ersten Philosophie"), the decisive premises of the argument are essentially all here. Whether one agrees with the conclusions that Professor Du? sing draws toward the end of this essay, his sensitive if not also now iconic analysis of the "Schelling problem" is too important to remain untranslated. When possible, in those places where Du? sing cites passages from Schelling's Ideen zu einer Philosophie der Natur, I have used Harris and Heath's excellent translation (1988). And while I concede that this translation is by no means perfect, and that it errs on the side of the literal, I trust that it does provide a serviceable translation of an important if not seminal essay within the secondary literature on Hegel in English.
The Identita? tsphilosophie and, within the scope of this systematic approach, the novel concept of nature occupy a place of central importance in Schelling and Hegel's collaborative enterprise in Jena (1801-03). The design of the Naturphilosophie can be traced back, obviously, at least in general, to Schelling. This has been assumed to be the case, by and large, with the formulation of the Identita? tssystem as well. It would appear that at this stage of his thought Hegel essentially adopted, reorganized, and - above all else - presented systematically the philosophical suggestions made by Schelling. 1 And while an adoption and adaptation of this sort might possibly account for the realm of Naturphilosophie, though certainly not without essential modifications, such a relationship between Schelling and Hegel with regard to the design of the Identita? tsphilosophie is dubious.
It has already been suggested in various ways, or at least hinted at, in the literature that Hegel's critique of Fichte in the Differenz essay was the last nudge or even the decisive ground for Schelling's disassociation from Fichte. 2 Hegel's critique of Fichte, however, presupposes a systematic
1 See, e. g. , Zeltner: Schelling, Stuttgart, 1954, 53 and 46; Fuhrmans: Schellings Philosophie der Weltalter, Duesseldorf, 1954, 43, 165; also see Dilthey (Gesammelte Werke, Bd 4. Hrsg. v. H. Nohl. 198 ff. , 206 ff. ), which is nonetheless a restrained expression. Perhaps Schelling's later critique of Hegel also contributed to this perception of Schelling and Hegel's collaborative enterprise.
2 See, possibly, Michelet: Einleitung in Hegel's philosophische Abhandlungen in Hegel's Werke. Bd 1. Berlin 1832; Haym: Hegel und seine Zeit, Berlin, 1832, VI,
? Hegel: Hovering Over the Corpse of Faith and Reason 149
position developed - at least in its essential features - on his own, i. e. separate from Schelling. It should be shown in what follows how Schelling took up and reinterpreted Hegel's systematic suggestions regarding the conceptual pair: speculation and reflection. This conceptual pair proves to be meaningful for Schelling's own development of a system of absolute identity as well as for his critique of the contemporary philosophy, in particular the philosophy of Fichte; and it is of particular importance to Schelling's revision of the concept of speculation in this phase of his thought.
The transformation of the concept of speculation in Schelling prior to and after his encounter with Hegel in Jena is displayed most clearly by comparing the two editions of Ideen zu einer Philosophie der Natur (1797 and 1803); one such comparison will be provided below in Section I. These changes alone, however, do not sufficiently prove Schelling's adoption of the Hegelian concept of speculation and, its correlate, reflection. Already in the early formulations of the Identita? tssystem, from his Darstellung meines Systems der Philosophie (1801) forward, Schelling spoke of speculation in a manner very similar to that of Hegel. As such, it is particularly important to distinguish in detail what was borrowed and modified in order to characterize properly the meaning of this concept for Schelling's system and critique. This discussion of the relationship between speculation and reflection will ultimately lead to the problem of dialectic; this theme is developed in the Section II below.
I.
In the K. F. A. Schelling edition of Schelling's Werke, the differences between the two editions of the Ideen zu einer Philosophie der Natur is in numerous places not easy to recognize. With regard to the theme of speculation and reflection, one merely finds a global statement: namely, "Here and in the following pages, like those still later in the first edition, 'speculation' replaces 'reflection' and 'to speculate' replaces 'to reflect. '"3 But Schelling made use of several other formulations of his early concept of speculation which were neither evident from that edition nor from the further revisions which he undertook - revisions which were not, at least
145 ff. ; Kroner: Von Kant bis Hegel, 2nd edition, Tu? bingen, 1961, Bd. 2, 111, 124, 142; especially, Braun: Differenzen in Hegel-Studien, 4 (1967), 291ff. , 299.
3 II, 13 ftn. Here and in the following, we display the Roman and Arabic numbers as volume and page respectively.
? 150 Appendix
in part, indicated. The aforementioned modifications are understood most precisely and judged most accurately only when one surveys the second edition alterations alongside the original - paying close attention, of course, to the theme of speculation and reflection. We have also listed here a text within which Schelling most likely adopted, within this systematic context, one of Hegel's quotations from the Timaios. 4
Schelling: Ideen zu einer Philosophie der Natur. 1. Aufl. Leipzig 1797.
Schelling: Ideen zu einer Philosophie der Natur. Als Einleitung in das Studium dieser W issenschaft. 2. Aufl. Landshut 1803.
XII. In this connection two objects have been kept in view, first to set forth for the friends of philosophy, in the supplement to the Introduction and scattered intermittently elsewhere, the position reached through progressive development of the Philosophy of Nature in its relation to speculation in general . . . (7). 5
XVI. The greatest philosophers we always the first to return to it, and Socrates (as Plato relates), after he stood throughout the night sunk in contemplation [Spekulation], prayed in the early morning to the rising sun (10).
XVII. With that separation, reflection first begins . . . (10).
5: With that separation, speculation first begins . . .
XVIII. Mere speculation, therefore, is a spiritual sickness of mankind, and moreover the most dangerous of all, which kills the germ of man's existence and uproots his being.
Schleiermacher at Berlin. " The Owl of Minerva.
Ho? lderlin. 2008. Hyperion, translated by Ross Benjamin. Archipelago
Press.
Hope, Nicholas. 1999. German and Scandinavian Protestantism 1700 to
1918. Oxford: Clarendon Press (Oxford History of the Christian
Church).
Jacobi, Friedrich Heinrich. 1799. "Open Letter to Fichte. " Trans. by Diana
I. Behler. German Library: Philosophy of German Idealism. New
York: Continuum, 1987.
--. 1803. "On Faith and Knowledge in Response to Schelling and Hegel"
in an appendix to Friedrich Koeppen's Schelling Lehre oder das Ganze der Philosophie des Absoluten Nichts, Nebst drei Briefen verwandten Inhalts von Friedrich Heinrich Jacobi. Hamburg. Trans. by D. I. Behler) in Philosophy of German Idealism, 142-160. New York: Continuum, 1987.
--. 1812-1825. Werke, 6 vols. Leipzig: Fleischer, 1812-25; reprinted Darmstadt: Wissenschaftliche Buchgesellschaft.
Jaeschke, Walter. 1988. Religion in Reason: The Foundation of Hegel's Philosophy of Religion, translated by Michael Steward and Peter Hodgson (Berkeley and Los Angeles: University of California Press).
--. 1993. Der Streit um die Gestalt einer Ersten Philosophie (1799-1807). Hamburg: Meiner.
--. 2004. "Das Nictige in seiner ganzen La? nge und Breite - Hegels Kritik der Reflexionsphilosophy," Hegel-Jahrbuch,
Jensen, Kipton E. 2001. "Making Room for Reason: Hegel, Kant, and the Corpse of Faith and Knowledge. " Philosophy & Theology Summer: 359-376.
Hegel: Hovering Over the Corpse of Faith and Reason 143
--. 2001. "The Principle of Protestantism: On Hegel's (Mis-) Reading of Schleiermacher's Speeches," in Journal of the American Academy of Religion, vol. 71, no. 2, pp. 405 - 422.
--. 2009. "The Theological Foundations of Hegel's Phenomenology" in Heythrop Journal of Philosophy and Religion, Volume 50, Issue 2 , pp. 181 - 360.
Kainz, Howard P. 1996. G. W. F. Hegel: The Philosophical System. Athens: Ohio University Press.
Kant, Immanuel. 1781. Kritic der reinen Vernunft (2nd ed. 1787). AK III, IV, 1-252. Critique of Pure Reason, trans. Norman Kemp Smith (New York: St Martin's Press, 1965).
--. 1785. Grundlegung zur Metaphysik der Sitten. AK IV, 385-464.
--. 1786. "Was hei t Denken orientieren? " AK VIII, 131-48.
--. 1788. Kritik der Praktishe Vernunft. AK V, 1-164.
--. 1790. Kritik der Urteilskraft. AK V. Critique of the Power of
Judgement, P. Guyer and E. Matthews (trs. ). Cambridge: Cambridge
University Press, 2000.
Kolb, David. 1992. New Perspectives on Hegel's Philosophy of Religion.
State University of New Yourk Press.
Kroner, Richard. 1961. Von Kant bis Hegel. 2 vols. J. C. B. Mohr:
Tu? bingen.
Kuhn, J. M. 1834. Jacobi und die Philosophie seiner Zeit. Frankfurt:
Minerva, 1967.
Lamm, Julia A. 1996. The Living God: Schleiermacher's Theological
Appropriation of Spinoza. University Park: Pennsylvania State
University Press.
Lucy, Jean-Luc. 2001. One of Hegel's Bons Mots
Luft, Eric von der. 1987. Hegel, Hinrichs and Schleiermacher on Feeling
and Reason in Religion, Lewiston, NY: Mellon Press.
Magee, Glenn Alexander. 2001. Hegel and the Hermetic Tradition. Ithaca,
NY: Cornell University Press.
Merklinger, Philip M. 1993. Philosophy, Theology, and Hegel's Berlin
Philosophy of Religion, 1821-1827. Albany: State University of New
York Press.
Mitscherling, Jeff. 1997. "The Identity of the Human and the Divine in the
Logic of Speculative Philosophy" in Hegel and the Tradition: Essays in Honor of H. S. Harris, edited by Bauer and Russon. University of Toronto.
Novalis (Georg Friedrich Philipp von Hardenberg). 1800. Henry von Ofterdingen. Translated by Palmer Hilty. Prospect Heights, Illinois: Waveland Press. 1964.
144 Bibliography
Oetinger, Friedrich Christoph. 1847. Sa? mtliche Schriften, vol 5, ed Karl Chr. Eberh. Ehmann (Stuttgart: Steinkopf),
O'Flaherty, James C. 1967. Hamann's Socratic Memorabilia. Baltimore: John Hopkins Press.
O'Regan, Cyril. 1994. The Heterodox Hegel, Albany, NY: SUNY Press. Olivetti, M. 1971. "Der Einfluss Hamanns auf die Religionsphilosophie Jacobis" in Friederich Heinrich Jacobi: Philosoph und Literat der
Goethezeit. Klostermann: Frankfurt am Main), 85-113.
Pinkard, Terry. 2000. Hegel: A Biography, Cambridge: Cambridge
University Press.
Parry, Milman. 1971. The Making of Homeric Verse: The Collected
Papers of Milman Parry, ed. Adam Parry (Oxford).
Mitscherling. 1977.
Reinhold, Karl Leonard. 1791. Ueber das Fundament des philosophischen
Wissens.
--. 1792. Briefe u? ber die Kantische Philosophie, Zweyter Band.
--. 1794. Beytra? ge zur Berichtigung bisheriger Missversta? ndnisse der
Philosophen, Zweyter Band.
Rosen, Michael. 1974. G. W. F. Hegel: An Introduction to the Science of
Wisdom (New Haven and London: Yale University Press)
--. 1982. Hegel's Dialectic and its Criticism (Cambridge University
Press).
Schelling, F. W. J. 1797. Ideas for a Philosophy of Nature. Trans. by Errol
Harris and Peter Heath. Cambridge University Press. 1988.
--. 1800a. System des transcendentalen Idealismus, Sa? mmtliche Werke. Vol. 4. Stuttgart and Augsburg: Cotta, 1858.
System of Transcendental Idealism, P. Heath (tr. ) , M. Vater (ed. ). Charlotteville: University of
Virginia Press. 1978.
--. 1800b. "Deduction of a Universal Organ of Philosophy, or Main
Propositions of the Philosophy of Art according to the Principles of Transcendental Idealism," trans. by Albert Hofstadter, in Philosophy of German Idealism (New York: Continuum Publishing Company).
--. 1802. Schelling (and Hegel). "On the Relationship of the Philosophy of Nature to Philosophy in General" in Between Kant and Hegel, 311- 362. Trans. by H. S. Harris. Albany: State University of New York, 1985.
--. 1803. Ideas for a Philosophy of Nature are provided by Errol E. Harris and Peter Heath (Cambridge and New York: Cambridge University Press), 1988.
Hegel: Hovering Over the Corpse of Faith and Reason 145
Schleiermacher, Friedrich. 1799. On Religion: Speeches to Its Cultured Despisers. Trans. and ed. by Richard Crouter. Cambridge: Cambridge University Press. 1996.
Schleiermacher, Friedrich. 1800. "Review of Fichte's Bestimmung des Menschen. " Athaeneum, 3. 2, 283-97.
--. 1860. Aus Schleiermacher's Leben. In Briefen, I-IV. Ed. by Ludwig Jonas and Wilhelm Dilthey. 4 vols. Berlin: G. Reimer.
Schneider, Robert. 1938. Schellings und Hegels schwa? bische geistesahnen. Wu? rzburg-Aumu? hle: K. Triltsch.
Schulze, G. E. 1792. Aenesidemus, as translated in di Giovanni & Harris in Between Kant and Hegel, SUNY Press, 1985.
Seidel, G. 1998. "Fichte and German Idealism: The Heideggerian Reading," Idealistic Studies, 28 (1998) 63-69
Smith, John H. 1988. The Spirit and its Letter: Traces of Rhetoric in Hegel's Philosophy of Bildung. Ithaca and London: Cornell University Press.
--. 1937. Grundprinzipen Hegel und Schleiermacher. Berlin: Junker und Dunnhaupt Verlag.
Snow, Dale Evarts. 1987. "F. H. Jacobi and the Development of German Idealism. " Journal of the History of Philosophy 23/3: 397-415.
Stoeffler, F. Ernest. 1973. German Pietism During the Eighteenth Century. Studies in the History of Religion 24, Leiden: Brill Press.
Vater, Michael. 1978. "Introduction," F. W. J. Schelling, System of Transcendental Idealism, tr. P. Heath. (Charlottesville: University Press of Virginia), xi-xxxvi.
Wisenman. 1786. An den Herr Professor Kant von den Resultate Williamson, Raymond Keith. 1984. Introduction to Hegel's Philosophy of
Religion (Albany, NY: State University of New York Press).
Wo? lfflin, Heinrich. 1929. Principles of Art History: The Problem of
Development of Style in Later Art (New York: Dover Publications). Zirngiebl, E. 1867. F. H. Jacobis Leben, Dichten und Denken. Vienna:
Braumuller.
APPENDIX
SPECULATION AND REFLECTION: SCHELLING AND HEGEL'S COLLABORATIVE ENTERPRISE IN JENA
Translator's Preface
The problem of how the philosophy of Hegel is systematically and historically related to that of Schelling, i. e. the so-called "Schelling problem," as Pippen calls it in Hegel's Idealism, has been a "confusing and much debated issue. " According to Heine's Die romantische Schule (1835), the elder Schelling was convinced that Hegel stole all his ideas. But even if Schelling's characterization of Hegel as a concept-monger is wildly exaggerated, it is indisputable that Hegel entered the philosophical frenzy at Jena as a partial supporter and perceived disciple of Schelling's system. Nonetheless, even the earliest collaborative efforts during the Jenaer Zeit are - as Harris puts it - "so nearly explicit [in their critique of the Schellingean system] that one wonders how any of Hegel's readers, let alone Schelling himself, could have regarded him a mere disciple. " Indeed, Harris seems to credit Du? sing with having established what might be considered the moderate thesis of the following article when he claims that "careful study of Schelling's writings in this period does show that he learned some things from Hegel. " Indeed, current consensus tends not only to vindicate Hegel of conceptual thievery, it also credits Hegel with a more durable speculative edifice built from materials which Schelling considered unworthy of the philosophical enterprise (namely, common consciousness or reflection). This current consensus is in no small part due to the article translated below, originally published in Hegel-Studien, entitled "Spekulation und Reflexion: Zur Zusammenarbeit Schellings und Hegel in Jena. " Professor Du? sing's 1969 article not only documents the most salient points of systematic disagreement between the Schelling and Hegel's respective systems, whether before or during and after the Jena collaboration, it also sheds light on the problematic that gave rise to the distinctively Hegelian version of dialectic. Although the central theses of
148 Appendix
the following argument were thickened substantially in several of Du? sing's subsequent works (e. g. , "Tranzendentalphilosophie und Spekulation: Der Streit um die Gestalt einer Ersten Philosophie"), the decisive premises of the argument are essentially all here. Whether one agrees with the conclusions that Professor Du? sing draws toward the end of this essay, his sensitive if not also now iconic analysis of the "Schelling problem" is too important to remain untranslated. When possible, in those places where Du? sing cites passages from Schelling's Ideen zu einer Philosophie der Natur, I have used Harris and Heath's excellent translation (1988). And while I concede that this translation is by no means perfect, and that it errs on the side of the literal, I trust that it does provide a serviceable translation of an important if not seminal essay within the secondary literature on Hegel in English.
The Identita? tsphilosophie and, within the scope of this systematic approach, the novel concept of nature occupy a place of central importance in Schelling and Hegel's collaborative enterprise in Jena (1801-03). The design of the Naturphilosophie can be traced back, obviously, at least in general, to Schelling. This has been assumed to be the case, by and large, with the formulation of the Identita? tssystem as well. It would appear that at this stage of his thought Hegel essentially adopted, reorganized, and - above all else - presented systematically the philosophical suggestions made by Schelling. 1 And while an adoption and adaptation of this sort might possibly account for the realm of Naturphilosophie, though certainly not without essential modifications, such a relationship between Schelling and Hegel with regard to the design of the Identita? tsphilosophie is dubious.
It has already been suggested in various ways, or at least hinted at, in the literature that Hegel's critique of Fichte in the Differenz essay was the last nudge or even the decisive ground for Schelling's disassociation from Fichte. 2 Hegel's critique of Fichte, however, presupposes a systematic
1 See, e. g. , Zeltner: Schelling, Stuttgart, 1954, 53 and 46; Fuhrmans: Schellings Philosophie der Weltalter, Duesseldorf, 1954, 43, 165; also see Dilthey (Gesammelte Werke, Bd 4. Hrsg. v. H. Nohl. 198 ff. , 206 ff. ), which is nonetheless a restrained expression. Perhaps Schelling's later critique of Hegel also contributed to this perception of Schelling and Hegel's collaborative enterprise.
2 See, possibly, Michelet: Einleitung in Hegel's philosophische Abhandlungen in Hegel's Werke. Bd 1. Berlin 1832; Haym: Hegel und seine Zeit, Berlin, 1832, VI,
? Hegel: Hovering Over the Corpse of Faith and Reason 149
position developed - at least in its essential features - on his own, i. e. separate from Schelling. It should be shown in what follows how Schelling took up and reinterpreted Hegel's systematic suggestions regarding the conceptual pair: speculation and reflection. This conceptual pair proves to be meaningful for Schelling's own development of a system of absolute identity as well as for his critique of the contemporary philosophy, in particular the philosophy of Fichte; and it is of particular importance to Schelling's revision of the concept of speculation in this phase of his thought.
The transformation of the concept of speculation in Schelling prior to and after his encounter with Hegel in Jena is displayed most clearly by comparing the two editions of Ideen zu einer Philosophie der Natur (1797 and 1803); one such comparison will be provided below in Section I. These changes alone, however, do not sufficiently prove Schelling's adoption of the Hegelian concept of speculation and, its correlate, reflection. Already in the early formulations of the Identita? tssystem, from his Darstellung meines Systems der Philosophie (1801) forward, Schelling spoke of speculation in a manner very similar to that of Hegel. As such, it is particularly important to distinguish in detail what was borrowed and modified in order to characterize properly the meaning of this concept for Schelling's system and critique. This discussion of the relationship between speculation and reflection will ultimately lead to the problem of dialectic; this theme is developed in the Section II below.
I.
In the K. F. A. Schelling edition of Schelling's Werke, the differences between the two editions of the Ideen zu einer Philosophie der Natur is in numerous places not easy to recognize. With regard to the theme of speculation and reflection, one merely finds a global statement: namely, "Here and in the following pages, like those still later in the first edition, 'speculation' replaces 'reflection' and 'to speculate' replaces 'to reflect. '"3 But Schelling made use of several other formulations of his early concept of speculation which were neither evident from that edition nor from the further revisions which he undertook - revisions which were not, at least
145 ff. ; Kroner: Von Kant bis Hegel, 2nd edition, Tu? bingen, 1961, Bd. 2, 111, 124, 142; especially, Braun: Differenzen in Hegel-Studien, 4 (1967), 291ff. , 299.
3 II, 13 ftn. Here and in the following, we display the Roman and Arabic numbers as volume and page respectively.
? 150 Appendix
in part, indicated. The aforementioned modifications are understood most precisely and judged most accurately only when one surveys the second edition alterations alongside the original - paying close attention, of course, to the theme of speculation and reflection. We have also listed here a text within which Schelling most likely adopted, within this systematic context, one of Hegel's quotations from the Timaios. 4
Schelling: Ideen zu einer Philosophie der Natur. 1. Aufl. Leipzig 1797.
Schelling: Ideen zu einer Philosophie der Natur. Als Einleitung in das Studium dieser W issenschaft. 2. Aufl. Landshut 1803.
XII. In this connection two objects have been kept in view, first to set forth for the friends of philosophy, in the supplement to the Introduction and scattered intermittently elsewhere, the position reached through progressive development of the Philosophy of Nature in its relation to speculation in general . . . (7). 5
XVI. The greatest philosophers we always the first to return to it, and Socrates (as Plato relates), after he stood throughout the night sunk in contemplation [Spekulation], prayed in the early morning to the rising sun (10).
XVII. With that separation, reflection first begins . . . (10).
5: With that separation, speculation first begins . . .
XVIII. Mere speculation, therefore, is a spiritual sickness of mankind, and moreover the most dangerous of all, which kills the germ of man's existence and uproots his being.
