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Ideas for a Philosophy of Nature (Texts in German Philosophy), by F. W. J. von Schelling
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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.
- Sales Rank: #5966741 in Books
- Published on: 1988-09-30
- Original language: German
- Dimensions: 8.98" h x 1.14" w x 5.98" l, .13 pounds
- Binding: Hardcover
- 320 pages
Language Notes
Text: English, German (translation)
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A GERMAN IDEALIST PHILOSOPHER WORKS UP TO THE IDEA OF "NATURE AS A WHOLE"
By Steven H Propp
Friedrich Wilhelm Joseph Schelling (1775-1854) was a German "Idealist" philosopher. He wrote in the Preface to the first edition of this 1797 book, "now theoretical philosophy concerns itself only with the investigation into the reality of our knowledge AS SUCH; it belongs, however, to the APPLIED, under the name of a Philosophy of Nature, to derive from principles a DETERMINATE system of our knowledge...What physics is for THEORETICAL philosophy, HISTORY is for the PRACTICAL... Thus in working out the Philosophy of Nature and the Philosophy of Man, I hope to embrace the whole of APPLIED philosophy. From the former natural science, from the latter history, should receive a scientific foundation. The following essay is intended only to be the beginning of an execution of this plan... this work contains no scientific system, but only IDEAS for a philosophy of Nature. One may regard it as a series of individual discussions on this subject." (Pg. 3-4)
He states in the Introduction, "Philosophy is not something with which our mind, without its own agency, is originally and by nature imbued. It is throughout a work of freedom. It is for each only what he has himself made it; and therefore the idea of philosophy is also the result of philosophy itself; which, as an infinite science, is at the same time the science of itself." (Pg. 9)
He says, "If... we gather up Nature into a single Whole, mechanism... a regressive series of causes and effects, and purposiveness, that is, independence of mechanism, simultaneity of causes and effects, stand confronting each other. If we unite these two extremes, the idea arises in us of a purposiveness of the whole; Nature becomes a circle which returns into itself, a self-enclosed system... Now this absolute purposiveness of the whole of Nature if an Idea, which we do not think arbitrarily, but necessarily. We feel ourselves forced to relate every individual to such a purposiveness of the whole; where we find something in Nature that seems purposeless or quite contrary to purpose, we believe the whole scheme of things to be torn apart, and do not rest until the apparent refractoriness to purpose is converted to purposiveness from another viewpoint." (Pg. 40-41)
He summarizes, "If we again compare the different potencies with one another, we perceive that the first is subordinated as a whole to the first dimension, and the second to the second, but that in the organism the true third dimension is first attained, whereas in reason, without potency, the static mirror of absolute identity, as in its counterpart, fathomless space, which is identity erupting in the relativity of the embodiment of the infinite into the finite, all dimensions become indifferenced and lie in one. This is the general articulation of the universe, which it is the true task of the Philosophy of Nature to demonstrate as the same for all potencies of Nature." (Pg. 138-139)
He explains, "Dead matter is only the first stage of reality, over which we gradually clamber up to the idea of a NATURE. This is the final goal of our inquiries, which we must now already have in view." (Pg. 172) Later, he says, "The absolute identity and truly internal likeness of all matter, under every possible difference of form, is the one true core and centre of all material phenomena, whence they emanate as from their common root, and into which they strive to return. The chemical motions of bodies are the breakthrough of the essence, the endeavour to return from external and particular life into the internal and universal, into identity." (Pg. 219)
He concludes, "The final goal of all consideration and science of Nature can only be knowledge of the absolute unity which embraces the whole, and which allows itself to be known in Nature only from its one side. Nature, as it were, is its instrument, whereby, in an eternal manner, it brings to execution and reality what it prefigured in the absolute understanding. In Nature, therefore, the whole absolute is knowable, although appearing Nature produces only successively, and in (for us) endless development, what in true Nature exists all at once and in an eternal fashion. The root and essence of Nature is that which combines the infinite possibility of all things with the reality of the particular, and hence is the eternal urge and primal ground of all creation. So if, of this most perfect of all organic beings, which is at once the possibility and actuality of all things, we have hitherto contemplated only the separate sides into which it resolves itself for appearance, namely light and matter, there now stands open to us, in the disclosures of organic Nature, that path into the true interior whereby we penetrate at last to the most perfect knowledge of the divine Nature, in REASON, as the indifference wherein all things lie in equal weight and measure as one, and this veil is which the act of eternal producing is clothed, itself appears dissolved in the essence of absolute ideality. It is the highest pleasure of the soul to have penetrated, through science, to contemplation of this most perfect, all-satisfying and all-comprehending harmony, the knowledge of which is as far superior to any other as the whole is more excellent than the part, the essence better than the individual, and the ground of knowledge more splendid than knowledge itself." (Pg. 272-273)
Schelling's deeply speculative and metaphysical philosophy is very far from the current philosophical "mainstream"; and unlike his fellow Idealist Hegel, he has relatively few "advocates" today. But his book may still interest those studying the development of German Idealism [Kant, Fichte, Schelling, Hegel], or even those of a metaphysical (or even "New Age") bent.
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