Schelling S Naturalism

Using Schelling's philosophy, Ben Woodard examines how an expanded form of naturalism changes how we conceive of the division between thought and world, mathematics and motion, sense and dynamics, experiment and materiality, as well as speculation and pragmatism. Nature, in Schelling's eyes, is not the great outdoors or some authentic pastoral realm, but the various powers, processes and tendencies which run through biology, chemistry, physics and the very possibility of thought itself.

Using Schelling's philosophy, Ben Woodard examines how an expanded form of naturalism changes how we conceive of the division between thought and world, mathematics and motion, sense and dynamics, experiment and materiality, as well as speculation and pragmatism. Nature, in Schelling's eyes, is not the great outdoors or some authentic pastoral realm, but the various powers, processes and tendencies which run through biology, chemistry, physics and the very possibility of thought itself.

This book explores the relevance of naturalism and theories of nature to Classical German Philosophy. It presents new readings on Kant, Jacobi, Goethe, the Romantic tradition, Fichte, Schelling, Hegel, and Marx, which highlight the relevance of Classical German Philosophy's considerations of nature and naturalism for contemporary concerns.

Two decades ago, Schelling first resurfaced in Žižek’s Indivisible Remainder, and the same argumentative move of redeploying Schellingian themes for contemporary ends has continued to play a significant role in critical theory since (Markus Gabriel, Iain Hamilton Grant, Jean-Luc Nancy). All the articles in this volume attempt to take seriously the idea of Schelling as a contemporary philosopher: Schelling is read in dialogue with key figures in the canon of European philosophy and critical theory (Alain Badiou, Émilie du Châtelet, Gilles Deleuze, Paul de Man, Quentin Meillassoux, Maurice Merleau-Ponty, Gilbert Simondon, Slavoj Žižek), as well as in light of recent trends in analytic philosophy (Brandomian pragmatism, powers-based metaphysics and semantic naturalism) – and such readings are not meant merely to highlight Schellingian influences or resonances in contemporary thinking but rather to challenge and interrogate current orthodoxies by insisting upon the contemporaneity of Schellingian speculation. That is, the aim is both to evaluate and constructively build upon this repeated return to Schelling: to probe, to diagnose and to experiment on the latent Schellingianisms of the present and the future. This book was originally published as a special issue of Angelaki: Journal of the Theoretical Humanities.

A lucid and crucial account of Schelling's major works in the philosophy of nature, now available in paperback.

System of Transcendental Idealism is probably Schelling's most important philosophical work. A central text in the history of German idealism, its original German publication in 1800 came seven years after Fichte's Wissenschaftslehre and seven years before Hegel's Phenomenology of Spirit.

The life and ideas of F.W.J. Schelling are often overlooked in favor of the more familiar Kant, Fichte, or Hegel. What these three lack, however, is Schelling's evolving view of philosophy. Where others saw the possibility for a single, unflinching system of thought, Schelling was unafraid to question the foundations of his own ideas. In this book, Bruce Matthews argues that the organic view of philosophy is the fundamental idea behind Schelling's thought. Focusing in particular on Schelling's early writings, especially on Plato and Kant, Matthews explores Schelling's idea that any philosophical system must be perspectival and formed by each individual student of philosophy, providing a unique new understanding to an important and often overlooked figure in the history of philosophy.

This book explores the metaphysical, epistemological, and hermeneutical theories of Schelling's final system concerning the nature and meaning of religious mythology. This perspective is not surprising since Schelling regarded religion (not science or philosophy) as embodying the most complete manifestation of truth. Beach examines Schelling's novel attempt to account for the changing historical forms of religion in terms of a complex theory of dynamic spiritual powers, or "potencies." He shows that these are not mere representations, ideas, or projected feelings created by ancient myth-makers for the benefit of a credulous populace. Instead, Beach demonstrates that these potencies should be seen as animate powers inhabiting the unconscious strata of a people's collective mind.