फ्रेडरिख शेलिंग
प्रकृति और मन एक ही यथार्थ के दो पक्ष हैं – प्रकृति दृश्यमान मन है – और मानवीय स्वतंत्रता में बुराई की वास्तविक संभावना शामिल है।
पृष्ठभूमि
प्रकृति और तादात्म्य का दर्शन: प्रकृति दृश्य आत्मा है, आत्मा अदृश्य प्रकृति।
मुख्य विचार
- प्रकृति का दर्शन
- तादात्म्य
- स्वतंत्रता और बुराई
प्रभाव
जिनसे प्रभावित 5
प्लेटो
जिनसे प्रभावित ✓
As a Tübingen student Schelling wrote a commentary on Plato’s Timaeus (1794, published 1994) that anticipates the world-soul of his philosophy of nature (On the World-Soul, 1798). F. W. J. Schelling, “Timaeus” (1794), ed. H. Buchner (1994); Von der Weltseele (1798)
प्लेटो › 428–348 ईसा पूर्व
जर्दानो ब्रूनो
जिनसे प्रभावित ✓
In the dialogue Bruno (1802) Schelling made Giordano Bruno the spokesman of his philosophy of identity, in which the divine and the natural principle of things coincide. F. W. J. Schelling, Bruno oder über das göttliche und natürliche Princip der Dinge (1802); SEP “Friedrich Wilhelm Joseph von Schelling”
साक्ष्य: Wikidata में भी · Wikidata
जर्दानो ब्रूनो › 1548–1600
बारुख़ स्पिनोज़ा
जिनसे प्रभावित ✓
Schelling told Hegel in 1795 that he had become a Spinozist and presented his identity philosophy in Spinoza’s geometrical manner (Presentation of My System, 1801). F. W. J. Schelling, letter to Hegel, 4 Feb. 1795; Darstellung meines Systems der Philosophie (1801); SEP “Friedrich Wilhelm Joseph von Schelling”
बारुख़ स्पिनोज़ा › 1632–1677
इमानुएल कांट
जिनसे प्रभावित ✓
In Ideas for a Philosophy of Nature (1797) Schelling took up Kant’s dynamic theory of matter as attractive and repulsive forces (Metaphysical Foundations of Natural Science, 1786). F. W. J. Schelling, Ideen zu einer Philosophie der Natur (1797); I. Kant, Metaphysische Anfangsgründe der Naturwissenschaft (1786); SEP “Friedrich Wilhelm Joseph von Schelling”
इमानुएल कांट › 1724–1804
फ़्रीडरिश हेल्डरलिन
जिनसे प्रभावित ✓
Hölderlin’s share in Schelling’s turn is debated; D. Henrich reads ‘Urtheil und Seyn’ (1795), which puts Being before subject and object, as a step towards Schelling’s identity philosophy. F. Hölderlin, “Urtheil und Seyn” (1795); D. Henrich, Der Grund im Bewußtsein (1992)
साक्ष्य: Wikidata में भी · Wikidata
फ़्रीडरिश हेल्डरलिन › 1770–1843
जिन्हें प्रभावित किया 6
प्योत्र चादायेव
जिन्हें प्रभावित किया ✓
Chaadaev met Schelling in Karlsbad in 1825 and later corresponded with him; his Philosophical Letters (1829–31) read history as providential, partly in Schelling’s terms. P. Chaadaev, Philosophical Letters (1829–31); A. Walicki, A History of Russian Thought from the Enlightenment to Marxism (1979)
साक्ष्य: Wikidata में भी · Wikidata
प्योत्र चादायेव › 1794–1856
व्लादिमीर सोलोवयोव
जिन्हें प्रभावित किया
Solovyov’s Lectures on Godmanhood (1878–81) drew on Schelling’s late philosophy of mythology and revelation for history as the union of God and humanity. V. Solovyov, Chteniia o Bogochelovechestve (1878–81); SEP “Vladimir Solov’ëv”
साक्ष्य: AI मसौदा
व्लादिमीर सोलोवयोव › 1853–1900
निशितानी केइजी
जिन्हें प्रभावित किया
Nishitani’s thesis at Kyoto Imperial University, “The Ideal and the Real in Schelling and Bergson” (1924), began his work on Schelling, alongside Nietzsche and the mystics. Nishitani Keiji, thesis (Kyoto 1924); Nanzan Institute, Philosophers Database “Nishitani Keiji”
साक्ष्य: AI मसौदा
निशितानी केइजी › 1900–1990
युर्गन हाबरमास
जिन्हें प्रभावित किया ✓
Habermas wrote his dissertation on Schelling (Das Absolute und die Geschichte, 1954) and later drew materialist conclusions from his idea of God’s contraction (1963). J. Habermas, Das Absolute und die Geschichte. Von der Zwiespältigkeit in Schellings Denken (diss. 1954); “Dialektischer Idealismus im Übergang zum Materialismus”, in Theorie und Praxis (1963)
साक्ष्य: Wikidata में भी · Wikidata
युर्गन हाबरमास › 1929–2026
एनरिके दुसेल
जिन्हें प्रभावित किया
In Method for a Philosophy of Liberation (1974), subtitled “analectic overcoming of the Hegelian dialectic”, Dussel took up the late Schelling’s positive philosophy as a first step beyond Hegel towards an exteriority that thought does not produce. E. Dussel, Método para una filosofía de la liberación: superación analéctica de la dialéctica hegeliana (1974); P. González San Martín, Hybris. Revista de Filosofía (2016)
साक्ष्य: AI मसौदा
एनरिके दुसेल › 1934–2023
स्लावोय झ़िझ़ेक
जिन्हें प्रभावित किया ✓
In The Indivisible Remainder (1996) Žižek read Schelling’s Ages of the World as an account of how the Word emerges from a pre-symbolic ground of drives. S. Žižek, The Indivisible Remainder: An Essay on Schelling and Related Matters (1996); The Abyss of Freedom (1997)
स्लावोय झ़िझ़ेक › जन्म 1949
आलोचना
परस्पर आलोचना 1
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल ⇄ परस्पर जिन्हें प्रभावित किया
जिन्हें प्रभावित किया ✓
Hegel defended Schelling’s philosophy of identity against Fichte in the Difference essay (1801) and co-edited with him the Critical Journal of Philosophy (1802–03). G. W. F. Hegel, Differenz des Fichte’schen und Schelling’schen Systems der Philosophie (1801); Kritisches Journal der Philosophie (1802–03); SEP “Hegel”
साक्ष्य: Wikidata में भी · Wikidata
जिनकी आलोचना की
Schelling objected that Hegel’s ‘negative’ philosophy of pure concepts cannot reach actual existence, nor explain why the Idea should release itself into nature (Munich lectures, 1833–34). F. W. J. Schelling, Zur Geschichte der neueren Philosophie (Munich lectures, c. 1833–34; publ. 1856), on Hegel; Berlin lectures 1841–42; SEP “Friedrich Wilhelm Joseph von Schelling”
साक्ष्य: AI मसौदा
जिनके द्वारा आलोचित
Hegel’s Preface to the Phenomenology (1807) mocked an absolute of pure identity as ‘the night in which all cows are black’; Schelling took it as aimed at him. G. W. F. Hegel, Phänomenologie des Geistes (1807), Preface; Schelling to Hegel, 2 Nov. 1807
साक्ष्य: AI मसौदा
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल › 1770–1831
जिनके द्वारा आलोचित 2
सोरेन किर्केगार्द जिन्हें प्रभावित किया
जिन्हें प्रभावित किया ✓
Kierkegaard heard Schelling’s Berlin lectures (1841–42) and took detailed notes; scholars trace in part to them his contrast between conceptual thought and actual existence. S. Kierkegaard, notes on Schelling’s Berlin lectures (1841–42); SEP “Søren Kierkegaard”
जिनके द्वारा आलोचित
Kierkegaard, who heard Schelling’s Berlin lectures in 1841–42, was first delighted by his talk of ‘actuality’, then judged them endless nonsense and left Berlin early (letters, 1842). S. Kierkegaard, notes on Schelling’s Berlin lectures (1841–42); letters to E. Boesen, 1842; SEP “Søren Kierkegaard”
साक्ष्य: AI मसौदा
सोरेन किर्केगार्द › 1813–1855
फ़्रीडरिश एंगल्स
जिनके द्वारा आलोचित
Attending Schelling’s Berlin lectures, the young Engels defended Hegel against him and attacked his philosophy of revelation for subordinating reason to faith (Schelling und die Offenbarung, 1842). F. Engels, “Schelling über Hegel”, Telegraph für Deutschland (1841); Schelling und die Offenbarung (1842)
साक्ष्य: AI मसौदा
फ़्रीडरिश एंगल्स › 1820–1895
जिनकी आलोचना की 2
फ़्रीडरिश हाइनरिष याकोबी
जिनकी आलोचना की
Schelling answered Jacobi’s Of Divine Things (1811), which accused him of atheistic naturalism, arguing against Jacobi that God can be known, not only believed (Denkmal, 1812). F. W. J. Schelling, Denkmal der Schrift von den göttlichen Dingen etc. des Herrn Friedrich Heinrich Jacobi (1812); F. H. Jacobi, Von den göttlichen Dingen und ihrer Offenbarung (1811)
साक्ष्य: AI मसौदा
फ़्रीडरिश हाइनरिष याकोबी › 1743–1819
योहान गॉटलीब फ़िशटे जिनसे प्रभावित
जिनसे प्रभावित ✓
In Of the I as Principle of Philosophy (1795) Schelling started from Fichte’s absolute I; his System of Transcendental Idealism (1800) still followed the Wissenschaftslehre’s method. F. W. J. Schelling, Vom Ich als Princip der Philosophie (1795); System des transcendentalen Idealismus (1800); SEP “Friedrich Wilhelm Joseph von Schelling”
साक्ष्य: Wikidata में भी · Wikidata
जिनकी आलोचना की
Schelling objected that Fichte reduced nature to a mere obstacle for the striving I, whereas nature is itself productive (Darlegung des wahren Verhältnisses, 1806). F. W. J. Schelling, Darlegung des wahren Verhältnisses der Naturphilosophie zu der verbesserten Fichteschen Lehre (1806); Fichte–Schelling correspondence 1800–1801; SEP “Friedrich Wilhelm Joseph von Schelling”
साक्ष्य: AI मसौदा
योहान गॉटलीब फ़िशटे › 1762–1814
कृतियाँ
दर्शन के उपकरण (organon) के रूप में कला।
शुभ और अशुभ की सामर्थ्य के रूप में स्वतंत्रता।
मत
Schelling pushed idealism beyond Fichte by giving nature its own dignity: nature is “visible spirit”, a living, self-organising productivity from which consciousness itself emerges. In his philosophy of identity, nature and mind are two expressions of one absolute, and art is the place where this unity becomes visible. His essay on human freedom confronted a darker question: how can evil exist if everything is grounded in God? His answer – a ground in God that is not God himself, and freedom as the capacity for good and evil – opened a path toward existential thought. His late “positive philosophy” insisted that the sheer fact of existence precedes all concepts.
जीवन और संदर्भ
A prodigy from Württemberg, Schelling studied at the Tübingen seminary with Hegel and Hölderlin and became a professor in Jena at 23, at the centre of the Romantic movement. He later taught in Würzburg, Munich and Erlangen. In 1841 he was called to Berlin to counter Hegelianism; Kierkegaard, Engels and Bakunin sat in his lectures.
अन्य प्रमुख कृतियाँ
- Ideas for a Philosophy of Nature (1797)
- System of Transcendental Idealism (1800)
- Philosophical Investigations into the Essence of Human Freedom (1809)
- The Ages of the World, drafts (1811–1815)
- Philosophy of Revelation, lectures (1841–1842)
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