Negativity and Unity - an Ontological preoccupation in Schelling's Weltalter,III (original) (raw)
Related papers
The “Juncture” of Being: A New Assessment of the Schellingian Distinction between Ground and Existence, 2024
Schelling presents the existence of God's internal duality between ground and existence as the only real starting point for the true explanation of the phenomena of evil and human freedom. We will explicate here the essential relation between the reality of evil and the constitution of a system of freedom. Since the metaphysical monism that Schelling attributes to Spinoza, and later also to Hegel, cannot explain the subsistence of evil, subsumed in a whole or reality equivalent to the good or perfection, neither can account for freedom considered as the capacity of individual human beings. The broad link connecting the duality of ground and existence, and human freedom, as well as the way in which this new duality negatively impacts the concept of rationality is finally elucidated.
Kom , 2024
In this work, and in line with the attention international researchers have devoted to Heidegger’s major works to contribute to the elucidation of his teachings, we intend to establish a hypothesis based on Heidegger’s secondary literature in his thought—following his speeches, presentations, lectures, letters, notes, interviews, etc. Thus, the hypothesis of this work aims to prove the foundation of Heidegger’s teachings on the Metaphysical Foundations of the Modern Age—specifically, by posing questions on the Essence of Modern Age Science, the Essence of Action in the Modern Age, and the Essence of Technic in the Modern Age. In this context, this essay explores the main phenomena of modernity emphasized by Heidegger in his secondary works to demonstrate the Metaphysical Foundations of the Modern Age and thereby prove the Metaphysical Foundation of the Modern Age’s essence of Modern Age science, the essence of action in the Modern Age, and the essence of technic in the Modern Age. The ultimate goal is to synthesize fragments from various Heideggerian works of secondary literature to point out, in one place, what Heidegger taught at a higher level in his major works: how the Modern Age, in all its fundamental phenomena and in the entirety of its richness/deficiencies, delivers its foundations within Modern Age Metaphysics.
Martin Heidegger and his Way to Ontotheology
2021
In this article I attempt to present Heidegger's conception of the ontotheology in his late thought. I based mainly on his famous book “Contributions to Philosophy (From Enowning).” In ontotheology Heidegger needs the figure of “the last god” to show the very path to being itself. It is not the God of religion, but the proper god of metaphysics, the god of other beginning, which using a sign (Wink) points Dasein the right direction. It seems to be a key to the meaning of ontotheology itself. The problem of ontotheology is presented against the backdrop of several of the most important contexts of Heidegger's thought manifested in “Contributions...”: the problem of being itself and the path to it or the problem of the last god and his sign.
Raising the question of being: A unification and critique of the philosophy of Martin Heidegger
2005
The thesis consists of two main divisions. The first presents an original interpretation of Martin Heidegger's philosophy. The second---premised on the first---presents a fundamental and internal critique of his philosophy. The interpretative division demonstrates the way in which the history of being is structurally grounded in the ontological conformation of Dasein. This amounts to evincing the unity of Heidegger's development of his basic philosophical project: the raising of the question of being, and requires an original account of both the philosophy of the history of being and the existential analysis of Dasein, as well as of the so-called Kehre. The critical division, which is founded upon the conclusions of the interpretative division, focuses on the structural grounding that Heidegger attempts to provide, within the existential analysis of Dasein, for his ontological demand for the overcoming of the epoch of metaphysics. This grounding is the cornerstone with which...
Into the Being of There and Beyond: Schleiermacher's Debt to Heidegger
Friedrich Schleiermacher's Philosophy of Religion, 2024
Especially in the English-speaking world, little has been done to think through how Schleiermacher’s groundbreaking insights on the self and its relation to the Absolute throw light on Heidegger’s Being and Time and can be taken as a guiding thread yielding fruitful results for its interpretation. In this paper I will explore several themes at the heart of both Schleiermacher and Heidegger’s method. The first concerns the character of the experiencing self and its relation to its experience of the Absolute (Schleiermacher) and self and Being (Heidegger). Heidegger took over Schleiermacher’s understanding of the individual: individuality is given in an immediate consciousness containing a determinate structure in which sense and intellect together constitute an original and indissoluable unity. This theme will be developed in my sections on pre-reflective consciousness and the ontological conditions of selfhood. This view of the self has implications for how the self understands its world; I discuss these in my section on interpretation. Lastly, I show how this analysis of the self impacts the relation of ethics to religion (Schleiermacher), or ethics to an existential analysis of the experiencing self in its relation to Being (Heidegger). For both Schleiermacher and Heidegger, how the self stands in relation to the Absolute or to Being are preconditions of the possibility of ethical analysis. Both of these are broad themes to which an entire monograph can be dedicated. Here I can only offer a schematic account of the main ideas.
A True Proteus: Non-Being in Schelling's Ages of the World (Forthcoming)
Zeit – Geschichte – Erzählung: F. W. J. Schellings “Weltalter” (ed. Lore Hühn, Philipp Höfele, Philipp Schwab), 2023
In this essay, I give an analysis of the account of non-being in the Weltalter, focusing on the ways in which this account reflects Schelling's new ontology of revelation. I begin by discussing the connection between non-being and the fundamental distinction between the principles in God. I then turn to the relationship of non-being to being in the Weltalter and show how a new meaning of being allows Schelling to distinguish non-being from nothing. The new meaning of being also makes possible a distinction between essential non-being and de facto non-being; this distinction allows for the temporal sequence of revelation and the possibility of evil. I conclude by showing the implications of Schelling’s theory of non-being for his understanding of creation.
(Final Draft) A dark Nature: Schelling on the World and Freedom in the Years 1806-1810
Idealistic Studies, 2022
The main aim of this work is to indirectly display, through an analysis of the concepts of world, God, and human freedom, the shift from a harmonious concept of nature to another chaotic, darker, and pre-rational. It is important to relate this transformation, which takes place around 1807, to (I) the change in Schelling’s ideas about the relationship between God and the world to weaken a previous Spinozist monistic standpoint. These changes in turn affect Schelling's view of the concept of unity. He now modifies the notions of immanence and pantheism in favour of a (II) dualistic doctrine of particular and finite existence that we could relate to Kierkegaard and later existentialists. Finally, (III) we introduce Schelling’s theory of love. Love is a mode of union through free will and personal choice that neutralizes the totalizing metaphysics of identity associated to the systematic construction of idealism from Spinoza to Hegel, and that Schelling criticizes, in his middle and late philosophy, as a resource to a self-transparent and overdetermining Absolute.
International Journal of Philosophy and Theology, 2021
Taking Jean-Yves Lacoste's account of liturgy as a point of departure, this essay examines Lacoste's view of care. Lacoste thinks that care is bracketed or suspended in liturgy. To make this point, Lacoste discusses Martin Heidegger's notions of world and care. However, Lacoste fails to make adequate distinctions between Heidegger's notions of care (Sorge) and concern (Besorgen). The crux of this essay is my explanation of the significance that the difference between care and concern makes for our understanding of the meaning of liturgical practices and their pertinence to our worldly lives. I point out the kinds of philosophical ideas that Lacoste inherits from Heidegger and then I explain where Lacoste and Heidegger part ways and why Lacoste lacks sufficient conceptual grounds for his rejection of care as an element of liturgy.