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Schelling is often thought to be a protean thinker whose work is difficult to approach or interpret. Devin Zane Shaw shows that the philosophy of art is the guiding thread to understanding Schelling's philosophical development from his early works in 1795-1796 through his theological turn in 1809-1810. Schelling's philosophy of art is the 'keystone' of the system; it unifies his idea of freedom and his philosophy of nature. Schelling's idea of freedom is developed through a critique of the formalism of Kant's and Fichte's practical philosophies, and his nature-philosophy is developed to show how subjectivity and objectivity emerge from a common source in nature. The philosophy of art plays a dual role in the system. First, Schelling argues that artistic activity produces through the artwork a sensible realization of the ideas of philosophy. Second, he argues that artistic production creates the possibility of a new mythology that can overcome the socio-political divisions that structure the relationships between individuals and society. Shaw's careful analysis shows how art, for Schelling, is the highest expression of human freedom.
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.
"Schelling is often thought to be a protean thinker whose work is difficult to approach or interpret. Devin Zane Shaw shows that the philosophy of art is the guiding thread to understanding Schelling's philosophical development from his early works in 1795-1796 through his theological turn in 1809-1810. Schelling's philosophy of art is the keystone of the system; it unifies his idea of freedom and his philosophy of nature. Schelling's idea of freedom is developed through a critique of the formalism of Kant's and Fichte's practical philosophies, and his nature-philosophy is developed to show how subjectivity and objectivity emerge from a common source in nature. The philosophy of art plays a dual role in the system. First, Schelling argues that artistic activity produces through the artwork a sensible realization of the ideas of philosophy. Second, he argues that artistic production creates the possibility of a new mythology that can overcome the socio-political divisions that structure the relationships between individuals and society. Shaw's careful analysis shows how art, for Schelling, is the highest expression of human freedom"--Abstract
The first volume on Schelling in English exploring the study of the history of philosophy and core systematic philosophical issues.
Toward the end of his life, Maurice Merleau-Ponty made a striking retrieval of F. W. J. Schelling's philosophy of nature. The Barbarian Principle explores the relationship between these two thinkers on this topic, opening up a dialogue with contemporary philosophical and ecological significance that will be of special interest to philosophers working in phenomenology and German idealism.
The current wave of critical and historical engagement with idealist texts affords an unprecedented opportunity to discover the richness and value of the thought of F. W. J. Schelling. In this volume leading scholars offer compelling reasons to regard Schelling as one of Kant's most incisive interpreters, a pioneering philosopher of nature, a resolute philosopher of human finitude and freedom, a nuanced thinker of the bounds of logic and self-consciousness, and perhaps Hegel's most effective critic. The volume provides a wide-ranging presentation of Schelling's original contribution to, and internal critique of, the basic insights of German idealism, his role in shaping the course of post-Kantian thought, and his sensitivity and innovative responses to questions of lasting metaphysical, epistemological, ethical, aesthetic, and theological importance.
A lucid and crucial account of Schelling's major works in the philosophy of nature, now available in paperback.
This new, completely revised and re-written edition of Aesthetics and subjectivity brings up to date the original book's account of the path of German philosophy from Kant, via Fichte and Holderlin, the early Romantis, Schelling, Hegel, Schleimacher, to Nietzsche, in view of recent historical research and contemporary arguments in philosophy and theory in the humanities.
Shows the relevance of Schiller’s thought for contemporary philosophy, particularly aesthetics, ethics, and politics. This book seeks to draw attention to Friedrich Schiller (1759–1805) as a philosophical thinker in his own right. For too long, his philosophical contribution has been neglected in favor of his much-deserved reputation as a political playwright. The essays in this collection make two arguments. First, Schiller presents a robust philosophical program that can be favorably compared to those of his age, including Rousseau, Kant, Schelling, and Hegel, and he proves to be their equal in his thinking on morality, aesthetics, and politics. Second, Schiller can also guide us in our more contemporary philosophical concerns and approaches, such as phenomenology, hermeneutics, aesthetics, and politics. Here, Schiller instructs us in our engagement with figures such as Walter Benjamin, Michel Foucault, Jacques Rancière, Roberto Esposito, and others.
This is an English translation of Schelling's Ideas for a Philosophy of Nature (first published in 1797 and revised in 1803), one of the most significant works in the German tradition of philosophy of nature and early nineteenth-century philosophy of science. It stands in opposition to the Newtonian picture of matter as constituted by inert, impenetrable particles, and argues instead for matter as an equilibrium of active forces that engage in dynamic polar opposition to one another. In the revisions of 1803 Schelling incorporated this dialectical view into a neo-Platonic conception of an original unity divided upon itself. The text is of more than simply historical interest: its daring and original vision of nature, philosophy, and empirical science will prove absorbing reading for all philosophers concerned with post-Kantian German idealism, for scholars of German Romanticism, and for historians of science.