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77-537: Bunsen may refer to: Christian Charles Josias Bunsen (1791–1860), Prussian diplomat and scholar Frances Bunsen (1791–1876), or Baroness Bunsen, Welsh painter and author, wife of Christian Charles Josias Bunsen Robert Bunsen (1811–1899), German chemist, after whom is named: Bunsen burner Bunsen cell Bunsen crater on the Moon 10361 Bunsen , an asteroid Bunsen Reaction The Bunsen–Kirchhoff Award ,

154-476: A Prusso-Anglican bishopric as a sort of advertisement of the unity and aggressive force of Protestantism. The special mission of Bunsen to England, from June to November 1841, was completely successful, in spite of the opposition of English Tractarians and Lutheran extremists . The Jerusalem bishopric, with the consent of the British government and the active encouragement of the archbishop of Canterbury and

231-470: A German award for spectroscopy Sir Maurice de Bunsen (1852–1932), British diplomat Dr. Bunsen Honeydew , fictional character from the Muppet Show [REDACTED] Surname list This page lists people with the surname Bunsen . If an internal link intending to refer to a specific person led you to this page, you may wish to change that link by adding the person's given name (s) to

308-614: A Philosophy of Nature , 1797), and the treatise Von der Weltseele ( On the World-Soul , 1798). In Ideen Schelling referred to Leibniz and quoted from his Monadology . He held Leibniz in high regard because of his view of nature during his natural philosophy period. In 1800, Schelling published System des transcendentalen Idealismus ( System of Transcendental Idealism ). In this book Schelling described transcendental philosophy and nature philosophy as complementary to one another. Fichte reacted by stating that Schelling's argument

385-667: A chance to attend lectures at Leipzig University , where he was fascinated by contemporary physical studies including chemistry and biology. He also visited Dresden , where he saw collections of the Elector of Saxony , to which he referred later in his thinking on art. On a personal level, this Dresden visit of six weeks from August 1797 saw Schelling meet the brothers August Wilhelm Schlegel and Karl Friedrich Schlegel and his future wife Caroline (then married to August Wilhelm), and Novalis . After two years tutoring, in October 1798, at

462-542: A great change in Bunsen's career. Ever since their first meeting in 1828 the two men had been close friends and had exchanged ideas in an intimate correspondence, published under Ranke 's editorship in 1873. Enthusiasm for evangelical religion and admiration for the Anglican Church they held in common, and Bunsen was the instrument naturally selected for realizing the king's fantastic scheme of setting up at Jerusalem

539-601: A new light upon the political events in which he played a part. Baron Humboldt 's letters to Bunsen were printed in 1869. Bunsen's English connection, both through his wife (d. 1876) and through his own long residence in London, was further increased in his family. He had ten children, including five sons, Attribution: Friedrich Wilhelm Joseph Schelling Friedrich Wilhelm Joseph Schelling ( German: [ˈfʁiːdʁɪç ˈvɪlhɛlm ˈjoːzɛf ˈʃɛlɪŋ] ; 27 January 1775 – 20 August 1854), later (after 1812) von Schelling ,

616-608: A partisan of Hegel, attended to "shield the great man's grave from abuse"). The opening lecture of his course was attended by a large and appreciative audience. The enmity of his old foe, H. E. G. Paulus , sharpened by Schelling's success, led to surreptitious publication of a verbatim report of the lectures on the philosophy of revelation. Schelling did not succeed in obtaining legal condemnation and suppression of this piracy and he stopped delivering public lectures in 1845. In 1793, Schelling contributed to Heinrich Eberhard Gottlob Paulus 's periodical Memorabilien . His 1795 dissertation

693-478: A peerage for life. In 1858, at the special request of the regent (afterwards the emperor) William, he took his seat in the Prussian House of Lords , and, though remaining silent, supported the new ministry, of which his political and personal friends were members. Literary work was, however, his main preoccupation during all this period. Two discoveries of ancient manuscripts made during his stay in London,

770-786: A precursor of Sigmund Freud 's Interpretation of Dreams (1899). The Catholic Tübingen school , a group of Roman Catholic theologians at the University of Tübingen in the nineteenth century, was greatly influenced by Schelling and attempted to reconcile his philosophy of revelation with Catholic theology. Up to 1950, Schelling was almost a forgotten philosopher even in Germany. In the 1910s and 1920s, philosophers of neo-Kantianism and neo-Hegelianism, like Wilhelm Windelband or Richard Kroner , tended to describe Schelling as an episode connecting Fichte and Hegel. His late period tended to be ignored, and his philosophies of nature and of art in

847-519: A time, to study the Brunonian system of medicine (the theory of John Brown ) with Adalbert Friedrich Marcus  [ de ] and Andreas Röschlaub . From September 1803 until April 1806 Schelling was professor at the new University of Würzburg . This period was marked by considerable flux in his views and by a final breach with Fichte and Hegel. In Würzburg, a conservative Catholic city, Schelling found many enemies among his colleagues and in

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924-582: A vast system of kindred studies, including Semitic and Sanskrit philology. He studied the religion, laws, language, and literature of the Teutonic races, perfecting his knowledge of the Scandinavian languages on a visit to Denmark and Sweden. He had read Hebrew when a boy, and now worked at Arabic at Munich , Persian at Leiden , and Norse at Copenhagen . At Vienna he met Friedrich von Schlegel ; at Munich, Schelling and Thiersch ; and he joined

1001-548: A work, Die Zeichen der Zeit: Briefe , etc., which exercised an immense influence in reviving the Liberal movement which the failure of the revolution had crushed. In September 1857 Bunsen attended, as the king's guest, a meeting of the Evangelical Alliance at Berlin ; and one of the last papers signed by Frederick William, before his mind gave way in October, was that which conferred upon him the title of baron and

1078-460: Is possible that it was the overpowering strength and influence of the Hegelian system that constrained Schelling, for it was only in 1834, after the death of Hegel, that, in a preface to a translation by Hubert Beckers of a work by Victor Cousin , he gave public utterance to the antagonism in which he stood to the Hegelian, and to his own earlier, conception of philosophy. The antagonism certainly

1155-607: Is still studied, although his reputation has varied over time. His work impressed the English romantic poet and critic Samuel Taylor Coleridge , who introduced his ideas into English-speaking culture, sometimes without full acknowledgment, as in the Biographia Literaria . Coleridge's critical work was influential, and it was he who introduced into English literature Schelling's concept of the unconscious . Schelling's System of Transcendental Idealism has been seen as

1232-593: The Court of St. James's . In this post he remained for thirteen years. His tenure of the office coincided with the critical period in Prussian and European affairs which culminated in the revolutions of 1848 . Bunsen had realized the significance of the signs that heralded these revolutions, and tried in vain to move Frederick William to a policy which would have placed him at the head of a Germany united and free. In Berlin in 1844, he had been asked to set forth his views on

1309-509: The Kritisches Journal der Philosophie ( Critical Journal of Philosophy ) as co-editors, publishing papers on the philosophy of nature, but Schelling was too busy to stay involved with the editing and the magazine was mainly Hegel's publication, espousing a thought different from Schelling's. The magazine ceased publication in the spring of 1803 when Schelling moved from Jena to Würzburg . After Jena, Schelling went to Bamberg for

1386-656: The Pauline letters ) under Gottlob Christian Storr . Meanwhile, he had begun to study Kant and Fichte , who influenced him greatly. Representative of Schelling´s early period is also a discourse between him and the philosophical writer Jacob Hermann Obereit  [ de ] , who was Fichte´s housemate at that time, in letters and in Fichte´s Journal (1796/97) on interaction , the pragmatic and Leibniz . In 1797, while tutoring two youths of an aristocratic family, he visited Leipzig as their escort and had

1463-456: The University of Erlangen (1820–1827). In 1809 Caroline died, just before he published Freiheitsschrift ( Freedom Essay ) the last book published during his life. Three years later, Schelling married one of her closest friends, Pauline Gotter , in whom he found a faithful companion. During the long stay in Munich (1806–1841) Schelling's literary activity came gradually to a standstill. It

1540-402: The 1790s and first decade of the 19th century were the main focus. In this context Kuno Fischer characterized Schelling's early philosophy as "aesthetic idealism", focusing on the argument where he ranked art as "the sole document and the eternal organ of philosophy" ( das einzige wahre und ewige Organon zugleich und Dokument der Philosophie ). From socialist philosophers like György Lukács , he

1617-509: The 1804 work Philosophie und Religion ( Philosophy and Religion ). However, in a change from the Jena period, evil is not an appearance coming from quantitative differences between the real and the ideal, but is something substantial. This work clearly paraphrased Kant's distinction between intelligible and empirical character. Schelling himself called freedom "a capacity for good and evil". The 1815 essay Ueber die Gottheiten zu Samothrake ("On

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1694-479: The 1840s. Schulz presented Schelling as the person who resolved the philosophical problems which Hegel had left incomplete, in contrast to the contemporary idea that Schelling had been surpassed by Hegel much earlier. Theologian Paul Tillich wrote: "what I learned from Schelling became determinative of my own philosophical and theological development". Maurice Merleau-Ponty likened his own project of natural ontology to Schelling's in his 1957–58 Course on Nature. In

1771-545: The 1970s, nature was again of interest to philosophers in relation to environmental issues. Schelling's philosophy of nature, particularly his intention to construct a program which covers both nature and the intellectual life in a single system and method, and restore nature as a central theme of philosophy, has been reevaluated in the contemporary context. His influence and relation to the German art scene, particularly to Romantic literature and visual art, has been an interest since

1848-712: The Bible was first suggested to Bunsen by his young wife. Cornelius , Overbeck , Brandis , and Platner were the inseparable companions of the Bunsens. The Bunsens' lodgings in the Palazzo Caffarelli on the Capitoline Hill , where they lived 22 years, became a resort of many distinguished persons. As secretary to Niebuhr, Bunsen was brought into contact with the Vatican movement for the establishment of

1925-604: The Divinities of Samothrace ") was ostensibly a part of a larger work, Weltalter ("The Ages of the World"), frequently announced as ready for publication, but of which little was ever written. Schelling planned Weltalter as a book in three parts, describing the past, present, and future of the world; however, he began only the first part, rewriting it several times and at last keeping it unpublished. The other two parts were left only in planning. Christopher John Murray describes

2002-531: The Egyptologist Champollion to Rome formed an epoch in Bunsen's antiquarian studies. However, his argument in support of Champollion's priority over Young was based upon an insufficient knowledge of Young's publication dates. He became himself a zealous auditor of Champollion, and also encouraged Lepsius in the study of hieroglyphics. The Archaeological Institute, established in 1829, found in Bunsen its most active supporter. Bunsen founded

2079-670: The I as Principle of Philosophy, or on the Unconditioned in Human Knowledge , 1795), while still remaining within the limits of the Fichtean idealism, showed a tendency to give the Fichtean method a more objective application, and to amalgamate Spinoza 's views with it. He contributed articles and reviews to the Philosophisches Journal of Fichte and Friedrich Immanuel Niethammer , and threw himself into

2156-553: The Protestant hospital on the Tarpeian Rock in 1835. Owing partly to the wise statesmanship of Count Spiegel , archbishop of Cologne, an arrangement was made by which the thorny question of "mixed" marriages (i.e., between Catholic and Protestant ) would have been happily solved; but the archbishop died in 1835, the arrangement was never ratified, and the Prussian king was foolish enough to appoint as Spiegel's successor

2233-584: The Scripture of the Divine Things of Mr. Jacobi") was a response to an attack by Jacobi (the two accused each other of atheism ). A work of significance is the 1809 Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände ( Philosophical Inquiries into the Essence of Human Freedom ), which elaborates, with increasing mysticism , on ideas in

2310-564: The Vatican and from Frederick William III , who put him in charge of the legation on Niebuhr's resignation, he received unqualified approbation. Though not within the scope of the great plan of his life, Bunsen contributed largely to the Beschreibung der Stadt Rom (3 vols., 1830–43) the greater part of the topographical communications on ancient Rome, and all the investigations into the early history of Christian Rome. The first visit of

2387-575: The absolute was the indifference to identity, which he considered to be an essential philosophical subject. The "Aphorismen über die Naturphilosophie" ("Aphorisms on Nature Philosophy"), published in the Jahrbücher der Medicin als Wissenschaft (1805–1808), are for the most part extracts from the Würzburg lectures, and the Denkmal der Schrift von den göttlichen Dingen des Herrn Jacobi ("Monument to

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2464-1078: The age of 15, he was granted permission to enroll at the Tübinger Stift (seminary of the Evangelical-Lutheran Church in Württemberg ), despite not having yet reached the normal enrollment age of 20. At the Stift, he shared a room with Hegel as well as Hölderlin, and the three became good friends. Schelling studied the Church fathers and ancient Greek philosophers . His interest gradually shifted from Lutheran theology to philosophy . In 1792, he graduated with his master's thesis , titled Antiquissimi de prima malorum humanorum origine philosophematis Genes. III. explicandi tentamen criticum et philosophicum , and in 1795 he finished his doctoral thesis , titled De Marcione Paulinarum epistolarum emendatore ( On Marcion as emendator of

2541-578: The age of 23, Schelling was called to University of Jena as an extraordinary (i.e., unpaid) professor of philosophy. His time at Jena (1798–1803) put Schelling at the centre of the intellectual ferment of Romanticism . He was on close terms with Johann Wolfgang von Goethe , who appreciated the poetic quality of the Naturphilosophie , reading Von der Weltseele . As the prime minister of the Duchy of Saxe-Weimar , Goethe invited Schelling to Jena. On

2618-471: The apparent results of Hegel's teaching. The appearance of critical writings by David Friedrich Strauss , Ludwig Feuerbach , and Bruno Bauer , and the disunion in the Hegelian school itself, expressed a growing alienation from the then dominant philosophy. In Berlin, the headquarters of the Hegelians, this found expression in attempts to obtain officially from Schelling a treatment of the new system that he

2695-477: The bishop of London, was duly established, endowed with Prussian and English money, and remained for some forty years an isolated symbol of Protestant unity and a rock of stumbling to Anglican Catholics . During his stay in England Bunsen had made himself very popular among all classes of society, and he was selected by Queen Victoria , out of three names proposed by the king of Prussia, as ambassador to

2772-415: The doctors called to the scene assured everyone involved that Auguste's disease was inevitably fatal. Auguste's death drew Schelling and Caroline closer. Schlegel had moved to Berlin, and a divorce was arranged with Goethe's help. Schelling's time at Jena came to an end, and on 2 June 1803 he and Caroline were married away from Jena. Their marriage ceremony was the last occasion Schelling met his school friend

2849-704: The government. He moved then to Munich in 1806, where he found a position as a state official, first as associate of the Bavarian Academy of Sciences and Humanities and secretary of the Royal Academy of Fine Arts , afterwards as secretary of the Philosophische Klasse (philosophical section) of the Academy of Sciences. 1806 was also the year Schelling published a book in which he criticized Fichte openly by name. In 1807 Schelling received

2926-858: The grand center-point to which all his literary and intellectual energies were to be devoted, but he died before he could finish it. Three volumes of the Bibelwerk were published at his death. The work was completed in the same spirit with the aid of manuscripts under the editorship of Hollzmann and Kamphausen. In 1858 Bunsen's health began to fail; visits to Cannes in 1858 and 1859 brought no improvement, and he died on 28 November 1860, in Bonn . One of his last requests having been that his wife would write down recollections of their common life, she published his Memoirs in 1868, which contain much of his private correspondence. The German translation of these Memoirs has added extracts from unpublished documents, throwing

3003-442: The late 1960s, from Philipp Otto Runge to Gerhard Richter and Joseph Beuys . This interest has been revived in recent years through the work of the environmental philosopher Arran Gare who has identified a tradition of Schellingian science overcoming the opposition between science and the humanities, and offering the basis for an understanding of ecological science and ecological philosophy. In relation to psychology, Schelling

3080-424: The latter in studying Persian, and read law with Feuerbach . Historian Barthold Georg Niebuhr 's work and character had aroused Bunsen's enthusiasm, and at the close of 1815 he went to Berlin , to show Niebuhr the plan of research which he had mapped out. He remained some months in the company of the historian. Niebuhr was so impressed with Bunsen's ability that, two years later, when he became Prussian envoy to

3157-500: The link. Retrieved from " https://en.wikipedia.org/w/index.php?title=Bunsen&oldid=1224058286 " Categories : Surnames Low German surnames Hidden categories: Articles with short description Short description is different from Wikidata All set index articles Christian Charles Josias Bunsen Bunsen was born at Korbach , an old town in the German principality of Waldeck . His father

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3234-528: The main has been neglected, especially in the English-speaking world . An important factor in this was the ascendancy of Hegel, whose mature works portray Schelling as a mere footnote in the development of idealism. Schelling's Naturphilosophie also has been attacked by scientists for its tendency to analogize and lack of empirical orientation. However, some later philosophers have shown interest in re-examining Schelling's body of work. Schelling

3311-493: The manuscript of Hegel's Phaenomenologie des Geistes ( Phenomenology of the Spirit or Mind ), which Hegel had sent to him, asking Schelling to write the foreword. Surprised to find critical remarks directed at his own philosophical theory, Schelling wrote back, asking Hegel to clarify whether he had intended to mock Schelling's followers who lacked a true understanding of his thought, or Schelling himself. Hegel never replied. In

3388-455: The medieval Empire, Bunsen found himself increasingly out of sympathy. He felt bitterly the humiliation of Prussia by Austria after the victory of the reaction; and in 1852 he set his signature reluctantly to the treaty which, in his view, surrendered the "constitutional rights of Schleswig and Holstein ". His whole influence was now directed to withdrawing Prussia from the blighting influence of Austria and Russia, and attempting to draw closer

3465-409: The mystics, and finally, major Greek thinkers with their Neoplatonic , Gnostic , and Scholastic commentators, give colouring to particular works. In Schelling's own view, his philosophy fell into three stages. These were: The function of Schelling's Naturphilosophie is to exhibit the ideal as springing from the real. The change which experience brings before us leads to the conception of duality,

3542-474: The narrow-minded partisan Baron Droste . The pope gladly accepted the appointment, and in two years the forward policy of the Jesuits had brought about the strife which Bunsen and Spiegel had tried to prevent. Bunsen rashly recommended that Droste should be seized, but the coup was so clumsily attempted, that the incriminating documents were, it is said, destroyed in advance. The government, in this impasse, took

3619-684: The one containing a shorter text of the Epistles of St Ignatius , and the other an unknown work On All the Heresies , by Bishop Hippolytus, had already led him to write his Hippolytus and his Age: Doctrine and Practice of Rome under Commodus and Severus (1852). He now concentrated all his efforts upon a translation of the Bible with commentaries, the Bibelwerk . While this was in preparation he published his God in History , in which he contends that

3696-718: The other hand, Schelling was unsympathetic to the ethical idealism that animated the work of Friedrich Schiller , the other pillar of Weimar Classicism . Later, in Schelling's Vorlesung über die Philosophie der Kunst ( Lecture on the Philosophy of Art , 1802/03), Schiller's theory on the sublime was closely reviewed. In Jena, Schelling was on good terms with Fichte at first, but their different conceptions, about nature in particular, led to increasing divergence. Fichte advised him to focus on transcendental philosophy: specifically, Fichte's own Wissenschaftlehre . But Schelling, who

3773-484: The papal church in the Prussian dominions, to provide for the largely increased Catholic population. He was among the first to realize the importance of this new vitality on the part of the Vatican, and he made it his duty to provide against its possible dangers by urging upon the Prussian court the wisdom of fair and impartial treatment of its Catholic subjects. In this object he was at first successful, and both from

3850-846: The papal court, he made the young scholar his secretary. The intervening years Bunsen spent in assiduous labour among the libraries and collections of Paris and Florence , where he again joined Astor. When Astor returned to the United States, Bunsen became the French teacher of a Mr. Cathcart, an English gentleman. In 1816, he continued his studies of Persian and Arabic in Paris under Sylvestre de Sacy . In July 1817 he married Frances Waddington , eldest daughter and co-heiress of Benjamin Waddington of Llanover , Monmouthshire , an English clergyman. The plan of an improved German translation of

3927-641: The poet Friedrich Hölderlin , who was already mentally ill at that time. In his Jena period, Schelling had a closer relationship with Hegel again. With Schelling's help, Hegel became a private lecturer ( Privatdozent ) at Jena University . Hegel wrote a book titled Differenz des Fichte'schen und Schelling'schen Systems der Philosophie ( Difference between Fichte's and Schelling's Systems of Philosophy , 1801), and supported Schelling's position against his idealistic predecessors, Fichte and Karl Leonhard Reinhold . Beginning in January 1802, Hegel and Schelling published

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4004-478: The polar opposition through which nature expresses itself. The dynamic series of stages in nature are matter as the equilibrium of the fundamental expansive and contractive forces, light (with its subordinate processes of magnetism, electricity, and chemical action) and organism (with its component phases of reproduction, irritability and sensibility). Schelling initially adopted the concept of self-organization as Kant had developed it in his Critique of Judgment for

4081-553: The progress of mankind marches parallel to the conception of God formed within each nation by the highest exponents of its thought. At the same time he carried through the press, assisted by Samuel Birch, the concluding volumes of his work (published in English as well as in German) Egypt's Place in Universal History . This work contained a reconstruction of Egyptian chronology, together with an attempt to determine

4158-530: The question of granting a constitution to Prussia, and he had presented a series of memorials representing the need of a deliberative assembly, and had also made a plan of a constitution modeled on that of England. With the visionary schemes of Frederick William, whether that of setting up a strict episcopal organization in the Evangelical Church in Prussia , or that of reviving the defunct ideal of

4235-520: The real exists as a lack within the ideal and not as reflective of the ideal itself. The three universal ages – distinct only to us but not in the eternal God – therefore comprise a beginning where the principle of God before God is divine will striving for being, the present age, which is still part of this growth and hence a mediated fulfillment, and a finality where God is consciously and consummately Himself to Himself. No authentic information on Schelling's new positive philosophy ( positive Philosophie )

4312-456: The relation in which the language and the religion of that country stand to the development of each among the more ancient non-Aryan and Aryan races. His ideas on this subject were most fully developed in two volumes published in London before he left England. His greatest work, Bibelwerk für die Gemeinde , the first part of which was published in 1858, was intended to be completed in 1862. It had occupied his attention for nearly 30 years, as

4389-431: The reproduction of organisms. However, Schelling extended this concept by the aspect of the original emergence of life as well as the emergence of new species and genera. He intended it to be a comprehensive theory of natural history that bears similarities to modern theories of self-organization. Some scholars characterize Schelling as a protean thinker who, although brilliant, jumped from one subject to another and lacked

4466-515: The safest course, refused to support Bunsen, and accepted his resignation in April 1838. After leaving Rome , where he had become intimate with all that was most interesting in the cosmopolitan society of the papal capital, Bunsen went to England, where, except for a short term as Prussian ambassador to Switzerland (1839–1841), he spent the rest of his official life. The accession to the throne of Prussia of Frederick William IV , on 7 June 1840, made

4543-584: The same year, Schelling gave a speech about the relation between the visual arts and nature at the Academy of Fine Arts; Hegel wrote a severe criticism of it to one of his friends. After that, they criticized each other in lecture rooms and in books publicly until the end of their lives. Without resigning his official position in Munich, he lectured for a short time in Stuttgart ( Stuttgarter Privatvorlesungen [Stuttgart private lectures], 1810), and seven years at

4620-735: The study of physical and medical science. In 1795 Schelling published Philosophische Briefe über Dogmatismus und Kritizismus ( Philosophical Letters on Dogmatism and Criticism ), consisting of 10 letters addressed to an unknown interlocutor that presented both a defense and critique of the Kantian system. Between 1796/97, there was written a seminal manuscript now known as the Das älteste Systemprogramm des deutschen Idealismus (" The Oldest Systematic Program of German Idealism "). It survives in Hegel's handwriting. First published in 1916 by Franz Rosenzweig , it

4697-460: The synthesizing power needed to arrive at a complete philosophical system. Others challenge the notion that Schelling's thought is marked by profound breaks, instead arguing that his philosophy always focused on a few common themes, especially human freedom, the absolute, and the relationship between spirit and nature. Unlike Hegel, Schelling did not believe that the absolute could be known in its true character through rational inquiry alone. Schelling

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4774-465: The ties that bound her to Britain. On the outbreak of the Crimean War he urged Frederick William to throw in his lot with the western powers, and create a diversion in the north-east which would have forced Russia at once to terms. The rejection of his advice, and the proclamation of Prussia's attitude of "benevolent neutrality", led him in April 1854 to offer his resignation, which was accepted. He

4851-628: The uniqueness and relevance of his thought, the interest shifting toward his later work on the origin of existence. Schelling was the subject of Jürgen Habermas 's 1954 dissertation. In 1955, Jaspers published Schelling , representing him as a forerunner of the existentialists and Walter Schulz , one of organizers of the 1954 conference, published "Die Vollendung des Deutschen Idealismus in der Spätphilosophie Schellings" ("The Perfection of German Idealism in Schelling's Late Philosophy") claiming that Schelling had made German idealism complete with his late philosophy, particularly with his Berlin lectures in

4928-436: The university prize essay of the year 1812 with his treatise, De Iure Atheniensium Hœreditario (“Athenian Law of Inheritance”), and a few months later the University of Jena granted him the honorary degree of doctor of philosophy. During 1813 he traveled extensively with Astor in Germany and Italy. On his return to Göttingen, he and his friends formed the nucleus of a philological and philosophical society, and he pursued

5005-454: The work as follows: Building on the premise that philosophy cannot ultimately explain existence, he merges the earlier philosophies of Nature and identity with his newfound belief in a fundamental conflict between a dark unconscious principle and a conscious principle in God. God makes the universe intelligible by relating to the ground of the real but, insofar as nature is not complete intelligence,

5082-645: Was De Marcione Paullinarum epistolarum emendatore ( On Marcion as emendator of the Pauline letters ). In 1794, Schelling published an exposition of Fichte's thought entitled Ueber die Möglichkeit einer Form der Philosophie überhaupt ( On the Possibility of a Form of Philosophy in General ). This work was acknowledged by Fichte himself and immediately earned Schelling a reputation among philosophers. His more elaborate work, Vom Ich als Prinzip der Philosophie, oder über das Unbedingte im menschlichen Wissen ( On

5159-422: Was a German philosopher. Standard histories of philosophy make him the midpoint in the development of German idealism , situating him between Johann Gottlieb Fichte , his mentor in his early years, and Georg Wilhelm Friedrich Hegel , his one-time university roommate, early friend, and later rival. Interpreting Schelling's philosophy is regarded as difficult because of its evolving nature. Schelling's thought in

5236-494: Was a farmer driven by poverty to become a soldier. Having studied at the Korbach gymnasium (a type of superior state grammar school) and Marburg University , Bunsen went in his nineteenth year to Göttingen , where he studied philosophy under Christian Gottlob Heyne , and supported himself by teaching and later by acting as tutor to William Backhouse Astor , John Jacob's son. Bunsen had been recommended to Astor by Heyne. He won

5313-527: Was attributed to Schelling. It has also been claimed that Hegel or Hölderlin was the author. In 1797, Schelling published the essay Neue Deduction des Naturrechts ("New Deduction of Natural Law"), which anticipated Fichte's treatment of the topic in Grundlage des Naturrechts ( Foundations of Natural Law ). His studies of physical science bore fruit in Ideen zu einer Philosophie der Natur ( Ideas Concerning

5390-411: Was available until after his death at Bad Ragatz , on 20 August 1854. His sons then issued four volumes of his Berlin lectures: vol. i. Introduction to the Philosophy of Mythology (1856); ii. Philosophy of Mythology (1857); iii. and iv. Philosophy of Revelation (1858). Schelling, at all stages of his thought, called to his aid outward forms of some other system. Fichte, Spinoza, Jakob Boehme and

5467-598: Was becoming the acknowledged leader of the Romantic school, rejected Fichte's thought as cold and abstract. Schelling was especially close to August Wilhelm Schlegel and his wife, Caroline . A marriage between Schelling and Caroline's young daughter, Auguste Böhmer, was contemplated by both. Auguste died of dysentery in 1800, prompting many to blame Schelling, who had overseen her treatment. Robert Richards, however, argues in his book The Romantic Conception of Life that Schelling's interventions were most likely irrelevant, as

5544-631: Was born in the town of Leonberg in the Duchy of Württemberg (now Baden-Württemberg ), the son of Joseph Friedrich Schelling and Gottliebin Marie Cleß. From 1783 to 1784, Schelling attended the Latin school in Nürtingen and knew Friedrich Hölderlin , who was five years his senior. Subsequently Schelling attended the monastic school at Bebenhausen , near Tübingen , where his father was chaplain and an Orientalist professor. On 18 October 1790, at

5621-602: Was elected a Foreign Honorary Member of the American Academy of Arts and Sciences in 1853. Bunsen's life as a public man was now practically at an end. He retired first to a villa on the Neckar near Heidelberg and later to Bonn. He refused to stand for a seat, in the Liberal interest, in the Lower House of the Prussian diet, but continued to take an active interest in politics, and in 1855 published in two volumes

5698-457: Was not new; the 1822 Erlangen lectures on the history of philosophy expressed the same in a pointed fashion, and Schelling had already begun the treatment of mythology and religion which, in his view, constituted the true positive complements to the negative of logical or speculative philosophy. Public attention was powerfully attracted by hints of a new system which promised something more positive, especially in its treatment of religion, than

5775-591: Was regarded as anachronistic. Martin Heidegger , during the period when he was involved with the Nazi Party , found in Schelling's On Human Freedom central themes of Western ontology - being, existence, and freedom - and expounded on them in his 1936 lectures. In the 1950s, the situation began to change. In 1954, the centennial of his death, an international conference on Schelling was held. Several philosophers, including Karl Jaspers , gave presentations about

5852-770: Was understood to have in reserve. Its realization did not come about until 1841, when Schelling's appointment as Prussian privy councillor and member of the Berlin Academy, gave him the right, a right he was requested to exercise, to deliver lectures in the university. Among those in attendance at his lectures were Søren Kierkegaard (who said Schelling talked "quite insufferable nonsense" and complained that he did not end his lectures on time), Mikhail Bakunin (who called them "interesting but rather insignificant"), Jacob Burckhardt , Alexander von Humboldt (who never accepted Schelling's natural philosophy ), future church historian Philip Schaff and Friedrich Engels (who, as

5929-737: Was unsound: in Fichte's theory nature as Not-Self ( Nicht-Ich = object) could not be a subject of philosophy, whose essential content is the subjective activity of the human intellect. The breach became unrecoverable in 1801 after Schelling published Darstellung des Systems meiner Philosophie ("Presentation of My System of Philosophy"). Fichte thought this title absurd since, in his opinion, philosophy could not be personalized. Moreover, in this book Schelling publicly expressed his estimation of Spinoza, whose work Fichte had repudiated as dogmatism, and declared that nature and spirit differ only in their quantity, but are essentially identical. According to Schelling,

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