history of philosophy-第87部分

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whole　of　nature　should　be　resolved　into　an　intelligence。　The　dead　and　unconscious　products　of
nature　are　only　abortive　attempts　on　the　part　of　nature　to　reflect　itself；　but　the　so…called　dead
nature　is　really　an　immature；”　torpid；　fossilized　“intelligence〃；　it　is　implicit　only；　and　thus　remains
in　externality；　“hence　in　its　phenomena；”　even　though　“still　unconsciously；　the　character　of
intelligence　shines　through。　Its　highest　end；　which　is　to　become　object　to　itself；　is　first　attained　by
nature”　（instead　of　nature　we　should　call　it　the　Idea　of　nature）；　“through　its　highest　and　ultimate
reflection；　which　is　none　other　than　man；　or；　more　generally；　it　is　that　which　we　call　reason；　through
which　nature　for　the　first　time　returns　completely　within　itself；　and　whereby　it　becomes　evident　that
nature　is　originally　identical　with　what　is　known　in　us　as　intelligence　or　the　conscious。　Through　this
tendency　to　make　nature　intelligent　natural　science　becomes　the　philosophy　of　nature。”　The
intelligent　character　of　nature　is　thus　spoken　of　as　a　postulate　of　science。　The　other　point　of　view　is
“to　give　the　subjective　the　foremost　place。”　Thus　here　“the　problem　is　how　to　add　an　objective
element　agreeing　with　it。　To　start　from　the　subjective　as　from　the　first　and　absolute；　and　to　make
the　objective　arise　from　it；”　signifies　a　new　departure；　its　consideration　forms　the　content　of　true
Transcendental　Philosophy；　or；　as　Schelling　himself　now　named　this　science；　“the　other　science
fundamental　to　Philosophy。”　The　organ　of　transcendental　philosophy　is　the　subjective；　the
production　of　inward　action。　Production　and　reflection　upon　this　production；　the　unconscious　and
conscious　in　one；　is　the　？sthetic　act　of　the　imagination。（9）　Thus　these　two　separate　processes　are
as　a　whole　very　clearly　expressed：　the　process　which　leads　from　nature　to　the　subject；　and　that
leading　from　the　ego　to　the　object。　But　the　true　process　could　only　be　traced　out　by　means　of
logic；　for　it　contains　pure　thoughts；　but　the　logical　point　of　view　was　what　Schelling　never　arrived
at　in　his　presentation　of　things；

a。　In　respect　of　the　ego；　as　principle　of　the　transcendental　philosophy；　Schelling　sets　to　work　in
the　same　way　as　did　Fichte；　inasmuch　as　he　begins　from　the　fact　of　knowledge　“in　which　the
content　is　conditioned　through　the　form；　and　the　form　through　the　content”　；　this　is　formal　A　=　A。
But　does　A　exist？　The　ego　is　“the　point　where　subject　and　object　are　one　in　their　unmediated
condition”　；　the　ego　is　just　Ego　=　Ego；　subject…object；　and　that　is　the　act　of　self…consciousness
wherein　I　am　for　myself　object　to　myself。　In　self…consciousness　there　is　not　to　be　found　a
distinction　between　me　and　anything　else；　what　are　distinguished　are　directly　identical；　and　there　is
so　far　nothing　at　all　in　opposition　to　this　self…consciousness。　How　the　case　stands　with　regard　to
external　objects　is　the　question　which　must　be　decided　later；　in　the　further　course　of　development。
It　is　only　the　Notion　of　the　ego　which　is　to　be　laid　hold　of：　“The　Notion　of　the　ego；　that　is　the　act
whereby　thought　in　general　becomes　object　to　itself；　and　the　ego　itself　（the　object）　are　absolutely
one；　independently　of　this　act　the　ego　is　nothing。”　It　is　the　act　whereby　thought　makes　itself
objective；　and　wherein　the　ego　is　brought　into　harmony　with　the　objective；　with　thought；　and　from
this　standpoint　it　had　to　be　demonstrated　how　the　ego　makes　its　way　to　objectivity。　“The　ego；　as
pure　act；　as　pure　action；　is　not　objective　in　knowledge　itself；　for　the　reason　that　it　is　the　principle　of
all　knowledge。　If　it　is　to　be　object　of　knowledge；　this　must　come　to　pass　through　a　very　different
kind　of　knowledge　than　the　ordinary。”　The　immediate　consciousness　of　this　identity　is　intuition；
but　inwardly　it　becomes　“intellectual　intuition”　；　it　“is　a　knowledge　which　is　the　object：　sensuous
intuition　or　perception　is　perception　of　such　a　nature　that　the　perception　itself　appears　to　be
different　from　what　is　perceived。　Now　intellectual　intuition　is　the　organ　of　all　transcendental
thought；”　the　act　of　pure　self…consciousness　generally。　“The　ego　is　nothing　else　than　a　process　of
production　which　ever　makes　itself　its　own　object。　Science　can　start　from　nothing　objective；”　but
from　“the　non…objective　which　itself　becomes　object”　as　an　“original　duplicity。　Idealism　is　the
mechanism　of　the　origination　of　the　objective　world　from　the　inward　principle　of　spiritual　activity。”
（10）

On　the　one　hand　Schelling's　system　is　related　to　the　philosophy　of　Fichte；　and；　on　the　other　hand；
he；　like　Jacobi；　makes　his　principle　immediate　knowledge　—　the　intelligent　intuitive　perception
which　all　who　wish　to　philosophize　must　have。　But　what　comes　next　is　that　its　content　is　no　longer
the　indeterminate；　the　essence　of　essence；　but　likewise　the　Absolute；　God；　the　absolutely
self…existent；　though　expressed　as　concrete；　i。e。　as　mediating　itself　within　itself；　as　the　absolute
unity　or　indifference　of　subjective　and　objective。　Intellectual　intuition　is　the　Fichtian　imagination
oscillating　between　two　different　points。　We　have　already　spoken　above　（p。　417）　of　the　form　of
intellectual　intuition；　it　is　the　most　convenient　manner　of　asserting　knowledge　respecting　—　anything
one　likes。　But　the　immediate　knowledge　of　God　as　spiritual　is　only　in　the　consciousness　of
Christian　nations；　and　not　for　others。　This　immediate　knowledge　appears　to　be　still　more
contingent　as　the　intellectual　intuition　of　the　concrete；　or　the　identity　of　subjectivity　and　objectivity。
This　intuition　is　intellectual　indeed；　because　it　is　a　rational　intuition；　and　as　knowledge　it　is　likewise
absolutely　one　with　the　object　of　knowledge。　But　this　intuition；　although　itself　knowledge；　is　not　as
yet　known；　it　is　the　unmediated；　the　postulated。　As　it　is　in　this　way　an　immediate　we　must　possess
it；　and　what　may　be　possessed　may　likewise　not　be　possessed。　Thus　since　the　immediate
pre…supposition　in　Philosophy　is　that　individuals　have　the　immediate　intuition　of　this　identity　of
subjective　and　objective；　this　gave　the　philosophy　of　Schelling　the　appearance　of　indicating　that　the
presence　of　this　intuition　in　individuals　demanded　a　special　talent；　genius；　or　condition　of　mind　of
their　own；　or　as　though　it　were　generally　speaking　an　accidental　faculty　which　pertained　to　the
specially　favoured　few。　For　the　immediate；　the　intuitively　perceived；　is　in　the　form　of　an　existent；
and　is　not　thus　an　essential；　and　whoever　does　not　understand　the　intellectual　intuition　must　come
to　the　conclusion　that　he　does　not　possess　it。　Or　else；　in　order　to　understand　it；　men　must　give
themselves　the　trouble　of　possessing　it；　but　no　one　can　tell　whether　he　has　it　or　not　—　not　even
from　understanding　it；　for　we　may　merely　think　we　understand　it。　Philosophy；　however；　is　in　its
own　nature　capable　of　being　universal；　for　its　ground…work　is　thought；　and　it　is　through　thought　that
man　is　man。　Schelling's　principle　is　thus　indeed　clearly　a　universal；　but　if　a　definite　intuition；　a
definite　consciousness　is　demanded；　such　as　the　consciousness　or　intuition　of　the　identity　of
subjective　and　objective；　this　determinate　particular　thought　is　not　as　yet　to　be　found　in　it。

It　was；　however；　in　this　form　of　knowledge　of　the　absolute　as　concrete；　and；　further；　in　the　form　of
unity　of　subjective　and　objective；　that　Philosophy　as　represented　by　Schelling　more　especially
marked　itself　off　from　the　ordinary　conceiving　consciousness　and　its　mode　of　reflection。　Even　less
than　Fichte　did　Schelling　attain　to　popularity　（supra；　pp。　504；　505）；　for　the　concrete　in　its　nature　is
directly　speculative。　The　concrete　content；　God；　life；　or　whatever　particular　form　it　has；　is　indeed
the　content　and　object　of　natural　consciousness；　but　the　difficulty　lies　in　bringing　what　is　contained
in　the　concrete　into　concrete　thought　in　accordance　with　its　different　determinations；　and　in　laying
hold　of　the　unity。　It　pertains　to　the　standpoint　of　the　understanding　to　divide　and　to　distinguish；　and
to　maintain　the　finite　thought…determinations　in　their　opposition；　but　Philosophy　demands　that　these
different　thoughts　should　be　brought　together。　Thought　begins　by　holding　apart　infinite　and　finite；
cause　and　effect；　positive　and　negative；　since　this　is　the　region　of　reflecting　consciousness；　the　old
metaphysical　consciousness　was　able　to　take　part　in　so　doing：　but　the　speculative　point　of　view　is
to　have　this　opposition　before　itself　and　to　reconcile　it。　With　Schelling　the　speculative　form　has　thus
again　come　to　the　front；　and　philosophy　has　again　obtained　a　special　character　of　its　own；　the
principle　of　Philosophy；　rational　thought　in　itself；　has　obtained　the　form　of　thought。　In　the
philosophy　of　Schelling　the　content；　the　truth；　has　once　more　become　the　matter　of　chief
importance；　whereas　in　the　Kantian　philosophy　the　point　of　interest　was　more　especially　stated　to
be　the　necessity　for　investigating　subjective　knowledge。　This　is　the　standpoint　of　Schelling's
philosophy　in　its　general　aspects。

b。　Since　in　further　analysis　the　distinction　between　subject　and　object　comes　into　view　and　is
accepted；　there　follows　the　relationship　of　the　ego　to　its　other；　with　Fichte　that　forms　the　second
proposition；　in　which　the　self…limitation　of　the　ego　is　posited。　The　ego　posits　itself　in　opposition　to
itself；　since　it　posits　itself　as　conditioned　by　the　non…ego；　that　is　the　infinite　repulsion；　for　this
conditionment　is　the　ego　itself。　Schelling；　on　the　one　hand；　says：　“The　ego　is　unlimited　as　the　ego
only　in　so　far　as　it　is　limited；”　as　it　relates　to　the　non…ego。　Only　thus　does　consciousness　exist；
self…consciousness　is　a　barren　determination；　through　its　intuition　of　self　the　ego　becomes　finite　to
itself。　“This　contradiction　only　allows　itself　to　be　dissolved　by　the　ego　becoming　in　this　finitude
infinite　to　itself；　i。e。　by　its　having　an　intuitive　perception　of　itself　as　an　infinite　Becoming。”　The
relation　of　the　ego　to　itself　and　to　the　infinite　check　or　force　of　repulsion　is　a　constant　one。　On　the
other　hand　it　is　said：　“The　ego　is　limited　only　in　so　far　as　it　is　unlimited；”　this　limitation　is　thus
necessary　in　order　to　be　able　to　get　beyond　it。　Th