Download the free Kindle app and start reading Kindle books instantly on your smartphone, tablet or computer – no Kindle device required. Learn more
Read instantly on your browser with Kindle Cloud Reader.
Using your mobile phone camera, scan the code below and download the Kindle app.
Please enter your mobile phone number or email address
By pressing "Send link", you agree to Amazon's Conditions of Use.
You consent to receive an automated text message from or on behalf of Amazon about the Kindle App at your mobile number above. Consent is not a condition of any purchase. Message and data rates may apply.
The Philosophy of Religion On the Basis of Its History, Volume 2 Kindle Edition
This volume completes the historical part of Dr. Pfleiderer's Fhilosophy of Religion, and the two volumes now in the hands of the English reader may be regarded as a complete work, in which the impressive story of European religious thought from Spinoza downwards is comprehensively set forth by a master hand. The author has very kindly furnished for this translation a discussion of the position of Mr. Matthew Arnold ; this will be found in the chapter on Neo-Kantian thought, which deals with religious views similar to those of Mr. Arnold, which have been advanced in recent times in other countries of Europe. Part of the section on Biedermann in the chapter on Post-Hegelian thought is also new, and a paragraph on Mr. Henry Drummond has been added for the present volume.
THE SPECULATIVE PHILOSOPHY OF RELIGION.
FRIEDRICH WILHELM JOSEPH SCHELLING. 
That the world is a phenomenon of mind, is the fundamental thought of modern philosophy from Kant downwards ; and that philosophy is accordingly in its essence idealism. With Kant this phenomenon has its basis both in the knowing mind and in the " thing in itself " ; and since these are to his view two heterogeneous causes without inner relation to each other, it is impossible to determine how much of the phenomenon belongs to the knowing subject, how much to the thing, the object of knowledge. It is not an accurate expression of the nature of either the one or the other; and so it is, and remains, an appearance which oscillates indefinitely and without possibility of definition between subjectivit}^ and objectivity, and the truth of which never ceases to be problematical. With Fichte the phenomenon has its basis in the knowing mind alone ; it is the product of the imagination of that mind, the self-set limit of its freedom, the material, made sensibLi, of its duties ; in fact, it is the reflection of the subjective mind, in which its nature is correctly mirrored ; in tliis, in this alone, lies the truth of it ; the world
J- RosKNKRANTZ, ScheWng-VorlesiuKjen vom Sommer, 42. Hubert Becker's Abhandlunr/ iiber die negative xind liositive Philosophic Schelling's, ttnd i'tber die Bedeii-ttmg der Schelling'Kchen Metaphysik (1861). Constantin Frantz, Schelling's positive Philosophie. Cothen, ISSO. Otto Pfleideker, Geddchtnissrede zu Schelling'> JubiUium. Stuttgarb, 1875.
which appears to the mind has uo separate reality at all. Schelling, on the contrary, will have the world regarded as the real phenomenon of mind, which possesses truth in itself separately, apart from the knowing mind and before its knowledge; but a truth which is not like Kant's " thing in itself," foreign and inaccessible to the knowing mind, but of the same nature, and hence accessible and manifest to its knowledge, so that the mind in making the world the object of its knowledge, finds itself in it, and recognises in the phenomenon of the world both its own nature and that of the -world, both in the same objective truth, because in essential unity, the only difference being in the form in which that one truth is realised and set forth. Thus idealism is here both completed and supplemented; not supplemented by tacking on to it, in a lame external way, a realistic appendix, but by being shown to be when completed at once and immediately one with realism. Mind is invisible nature, Nature is mind made visible ; mind is the inner side of all that is outward, the real working principle in all that is actual, as all that is outward is but its representation of itself, all that is actual the form and means of its self-realisation.
From this point of view there arose new tasks for philosophy ; the attempt had to be made to recognise in nature the unconscious shaping of mind, striving after consciousness and freedom through the various stages of organisation ; and on the other hand, to trace in the historical life of mind the process by which it extricates itself
- ASIN : B007AQMEJC
- Language : English
- File size : 1289 KB
- Simultaneous device usage : Unlimited
- Text-to-Speech : Enabled
- Screen Reader : Supported
- Enhanced typesetting : Enabled
- X-Ray : Not Enabled
- Word Wise : Enabled
- Print length : 346 pages
|5 star (0%)||0%|
|4 star (0%)||0%|
|3 star (0%)||0%|
|2 star (0%)||0%|
|1 star (0%)||0%|