Vom ‚Vorzug theosophischer Systeme‘

With Schelling’s move to Munich in 1806, one can observe his growing reception of mystical-theosophical texts, which was not least inspired by his Munich colleague and friend Franz von Baader. On the one hand Schelling clearly distances himself from the supposed immediacy of theosophical-mystical te...

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Main Authors: Philipp Höfele, Jan Kerkmann
Format: Article
Language:deu
Published: Presses universitaires de Strasbourg 2021-10-01
Series:Recherches Germaniques
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Online Access:https://journals.openedition.org/rg/5749
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author Philipp Höfele
Jan Kerkmann
author_facet Philipp Höfele
Jan Kerkmann
author_sort Philipp Höfele
collection DOAJ
description With Schelling’s move to Munich in 1806, one can observe his growing reception of mystical-theosophical texts, which was not least inspired by his Munich colleague and friend Franz von Baader. On the one hand Schelling clearly distances himself from the supposed immediacy of theosophical-mystical texts, since no distinction and differentiation are possible in the uninterrupted ‘mere vision’ (bloßes Schauen) of the absolute and thus no consciousness of the divine or absolute. On the other hand, however, Schelling recognizes as the ‘advantage of theosophical systems’ that there is ‘at least one nature’ in them and that they grasp the ‘abundance and depth of life’ that remains unknown to an autosufficient science. Analogously, with regard to Schopenhauer’s early philosophy of the ‘better consciousness’ (besseres Bewusstsein), it can be shown that the latter-especially in temporal proximity to Schelling’s Ages of the World-also seeks to discover a privileged way of cognizing the supersensible and the extratemporal, which transcends the subject-object correlation of ‘empirical consciousness’.
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spelling doaj-art-741668dff68245898c0c0ac9394fa3332025-01-10T14:28:33ZdeuPresses universitaires de StrasbourgRecherches Germaniques0399-19892649-860X2021-10-0116557310.4000/rg.5749Vom ‚Vorzug theosophischer Systeme‘Philipp HöfeleJan KerkmannWith Schelling’s move to Munich in 1806, one can observe his growing reception of mystical-theosophical texts, which was not least inspired by his Munich colleague and friend Franz von Baader. On the one hand Schelling clearly distances himself from the supposed immediacy of theosophical-mystical texts, since no distinction and differentiation are possible in the uninterrupted ‘mere vision’ (bloßes Schauen) of the absolute and thus no consciousness of the divine or absolute. On the other hand, however, Schelling recognizes as the ‘advantage of theosophical systems’ that there is ‘at least one nature’ in them and that they grasp the ‘abundance and depth of life’ that remains unknown to an autosufficient science. Analogously, with regard to Schopenhauer’s early philosophy of the ‘better consciousness’ (besseres Bewusstsein), it can be shown that the latter-especially in temporal proximity to Schelling’s Ages of the World-also seeks to discover a privileged way of cognizing the supersensible and the extratemporal, which transcends the subject-object correlation of ‘empirical consciousness’.https://journals.openedition.org/rg/5749theosophySchellingSchopenhauermysticismunconscious
spellingShingle Philipp Höfele
Jan Kerkmann
Vom ‚Vorzug theosophischer Systeme‘
Recherches Germaniques
theosophy
Schelling
Schopenhauer
mysticism
unconscious
title Vom ‚Vorzug theosophischer Systeme‘
title_full Vom ‚Vorzug theosophischer Systeme‘
title_fullStr Vom ‚Vorzug theosophischer Systeme‘
title_full_unstemmed Vom ‚Vorzug theosophischer Systeme‘
title_short Vom ‚Vorzug theosophischer Systeme‘
title_sort vom vorzug theosophischer systeme
topic theosophy
Schelling
Schopenhauer
mysticism
unconscious
url https://journals.openedition.org/rg/5749
work_keys_str_mv AT philipphofele vomvorzugtheosophischersysteme
AT jankerkmann vomvorzugtheosophischersysteme