By Alison Stone
The Edinburgh severe historical past of Philosophy is a seven-volume sequence of reference works that offers the heritage of philosophy in an leading edge manner. serious essays tackle the emergence and improvement of the subjects and problematics that symbolize every one interval. specific recognition i given to the diffusion of topics throughout disciplinary, geographical, and historic limitations and to the altering perform of philosophy.This quantity starts off with the increase of German Idealism and Romanticism, strains the advancements of naturalism, positivism, and materialism; and discusses later-century makes an attempt to mix idealist and naturalist modes of proposal.
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Extra resources for The Edinburgh Critical History of Nineteenth-Century Philosophy (vol. 5)
With the emergence of reflection there occurs a falling apart of nature and spirit that gives rise, on the part of spirit, to a sense of loss of innocence and also a longing to recover a once natural past. But this ‘falling apart’ is not a fall of nature from spirit or, for that matter, of spirit into nature – as it is for Fichte. To use a later image of Hegel, it is rather an ‘upward the new spinozism 25 fall’ of spirit from nature – a ‘rise’ above the latter that brings unique evils with it and also the need to recover the original immediate unity with nature.
To borrow an expression of Hegel’s dating from when he was still Schelling’s follower, at this point ‘the absolute substance first gives a sketch of itself in the idea’ (Hegel 1998: 262, line 7). Exactly how this is possible, or what it might mean, is a problem of all Romantic idealism of Schelling’s type. 9. Jacobi attacked Fichte in his open letter to him of 1799 and attacked Schelling a decade later when both were members of the Royal Academy in Munich. This was the third of the three public disputes in which Jacobi was involved in his lifetime.
Only a philosophical monism, based on an original identity and harmony between subject and object, thing and its presentation, could overcome scepticism. Such a monism, however, was neither naı¨ve nor dogmatic. Rather, the philosophers of the early nineteenth century attempted to establish the phenomenological reality of this principle of identity and to develop it on a sound epistemological ground. As the principle which underlies and thus precedes all difference and dualism, the Absolute, they reasoned, could not be given through discursive reflection.