Beyond Presence: The Late F. W. J. Schelling's Criticism of by Tyler Tritten

By Tyler Tritten

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Extra info for Beyond Presence: The Late F. W. J. Schelling's Criticism of Metaphysics

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2) According to Schelling, revelation as a special object corresponds to philosophy as universal. He asserts, “The essence of Christianity consists in its principle and development in being a historical intuition of the universe [Universum]”11 (Urfassung, 5). Postponing a more thorough justification of the last statement for now, Schelling advances two hypotheses: 1) das Universum is a deed, i. e. the product of freedom and 2) freedom can only be known via its effects, i. e. by virtue of its deed.

Historical time is characterized by the time of mythology with its own past, present and future. Special revelation constitutes the bridge between the Present and the Future. The third time is a Future state of glorification. Whether this time could ever become actual, i. e. present, is one of the decisive questions with which this work burdens itself. The question is synonymous with the question of whether or not the Good could be completely actualized, completely present. *** As early as 1809 in Of Human Freedom, Schelling wrote that “the world as we now behold it, is all rule, order and form; but the unruly lies ever in al status and treated as the phenomenal medium in which the static, essential verities would appear” (Potencies, 111).

The object always inhabits the place of primacy against the theory. ” Schelling’s decision to study the historical phenomenon of revelation is two-fold. 1) This phenomenon purportedly provides a response to the crisis of meaning, the crisis of human existence and history – nihilism. 2) According to Schelling, revelation as a special object corresponds to philosophy as universal. He asserts, “The essence of Christianity consists in its principle and development in being a historical intuition of the universe [Universum]”11 (Urfassung, 5).

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