Finite Freedom and its split from the Absolute in Schelling’s Bruno
The dialogue Bruno of 1802 is arguably the natural starting point for any investigation on the concepts of finitude, evil and human freedom in Schelling’s middle metaphysics. In this dialogue the author elaborates for the first time in his system a concept of freedom and independence of the finite,...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2024
|
| In: |
Neue Zeitschrift für systematische Theologie und Religionsphilosophie
Year: 2024, Volume: 66, Issue: 2, Pages: 93-115 |
| Standardized Subjects / Keyword chains: | B
Schelling, Friedrich Wilhelm Joseph von 1775-1854, Bruno
/ Fichte, Johann Gottlieb 1762-1814
/ Hegel, Georg Wilhelm Friedrich 1770-1831
/ Infinity
/ Finiteness
/ Freedom
/ Consciousness
/ World
|
| RelBib Classification: | KAH Church history 1648-1913; modern history VA Philosophy |
| Further subjects: | B
Finite
B The Absolute B Consciousness B Idealism B Absolute B World B Finiteness B Freedom |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a The dialogue Bruno of 1802 is arguably the natural starting point for any investigation on the concepts of finitude, evil and human freedom in Schelling’s middle metaphysics. In this dialogue the author elaborates for the first time in his system a concept of freedom and independence of the finite, which extends via his reformulation in Philosophy and Religion of 1804 to the Freedom Essay of 1809 and beyond to the works of 1810 and 1811 - Stuttgart Private Lectures and The Ages of the World . The central ontological problem of the dialogue relates to the possibility of a separation between the absolute and the world as space of finite beings, which, according to the system of identity first presented in 1801, cannot exist as such. The question we will then address concerns the status of the finite as such and how would it be possible to admit both its existence for consciousness and the positing of an absolute and infinite principle of philosophy. We will show how Schelling’s interest shifts, almost unintentionally, from the infinite principle to the finite as such, as a principle of freedom and self-initiation independent of the real. | ||
| 520 | |a Der Dialog Bruno von 1802 kann als der natürliche Ausgangspunkt für eine Untersuchung der Begriffe der Endlichkeit, des Bösen und der menschlichen Freiheit in Schellings mittlerer Metaphysik gelten. In diesem Dialog arbeitet der Autor zum ersten Mal innerhalb seines Systems ein Konzept der Freiheit und Unabhängigkeit des Endlichen aus, das sich über die Reformulierung in Philosophie und Religion von 1804 zum Freiheitsaufsatz von 1809 und darüber hinaus zu den Werken von 1810 und 1811 - Stuttgarter Privatvorlesungen und Die Zeitalter der Welt - ausweitet. Das zentrale ontologische Problem des Dialogs bezieht sich auf die Möglichkeit einer Trennung des Absoluten und der Welt als Raum endlicher Wesen, die nach dem 1801 erstmals vorgestellten Identitätssystem nicht als solche existieren kann. Die Frage, mit der wir uns dann befassen werden, betrifft den Status des Endlichen als solches und wie es möglich wäre, sowohl seine Existenz für das Bewusstsein als auch die Aufstellung eines absoluten und unendlichen Prinzips der Philosophie zuzulassen. Wir werden zeigen, wie sich Schellings Interesse, fast unbeabsichtigt, vom unendlichen Prinzip auf das Endliche als solches verlagert, als ein vom Realen unabhängiges Prinzip der Freiheit und der Selbstinitiation. | ||
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