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In this article I aim to show the limits of certain "ways of considering" nature, as well as the intrinsic contradictions in their modus operandi, following Hegel's analysis in the Introductions to the Encyclopaedic Naturphilosophie and the Berlin Lectures on the Philosophy of Nature. After framing the problem within the broader theme - already explored in Jena - of the relationship between nature and spirit, I will show that both the practical and the theoretical, insofar as they are founded in an original separation between man and nature, result in a subjection of the natural being to man. In order for this to be redeemed from one-sided conduct towards it, it is necessary to access through living intuition a philosophical consideration – both of the living being and of nature as a whole –, the activity of which Hegel understands as a rediscovery of the rationality of nature and its "liberation”.

This paper reassesses and rediscovers the intellectual legacy of French geographer Eric Dardel (1899–1967). First discovered by geographers in the 1970s and 1980s, Dardel's book L'Homme et la Terre was considered as a work predating alternatively humanistic approaches and postmodern critiques of positivism, which justifies why it passed substantially unperceived when it was first published in 1952. Yet, most of these authors have manifestly only read that book despite Dardel's production was much larger, labelling Dardel as a 'phenomenologist' in a quite reductive way. Drawing upon recent literature on material agency and on phenomenology/post-phenomenology in geography, and based on the analysis of Dardel's complete body of work, I argue that the contribution of the French geographer cannot be reduced to matters of phenomenology and subjective perception. To this end, I especially focus on Dardel's references to the 19th-century tradition of Naturphilosophie that argued for a consubstantiality of 'humankind' and 'nature'. Hence, I show how Dardel's willingness to take seriously the materiality and agency of 'the Earth' through his notion of géographicité [geographicity or geographicalness] can give new and original insights to current geographies dealing with materiality, affect, human-nature hybridity and relational ontologies. Questioning dualisms such as humankind/nature, subject/object and nature/culture, early geographical understandings of the planet as a complex living being can foster the relevance of geography for both the 'material turn' advocating for plural agencies and for critical debates denying the principle of human supremacy over the planet. [ABSTRACT FROM AUTHOR]

In this article, I aim to show the limits of certain "ways of considering" nature, as well as the intrinsic contradictions in their modus operandi, following Hegel's analysis in the Introductions to the Encyclopaedic Naturphilosophie and the Berlin Lectures on the Philosophy of Nature. After framing the problem within the broader theme -- already explored in Jena -- of the relationship between nature and spirit, I will show that both the practical and the theoretical, insofar as they are founded in an original separation between human being and nature, result in a subjection of the latter to the former. In order for this to be redeemed from one-sided conduct towards it, it is necessary to access through living intuition a philosophical consideration, which Hegel understands as the discovery of the inner rationality of nature and its very "liberation". [ABSTRACT FROM AUTHOR]

Copyright of Thélème is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract The aim of this work is to establish the evolution in the treatment of vegetation, represented by these two cases: from the introduction of the physical plant, in the mid-eighteenth century, to its non-naturalistic representation, applied on the walls, at the end of the nineteenth century, which could account the multiple interpretation, symbolization and appropriation of vegetation have meant in modern culture and architecture. By referring in this work to vegetation or green, we are actually moving on two planes, between phenomenology and spirit. The introduction of the vegetal reference in the artistic or architectural work in particular, is a human construct, therefore, is not a natural one. This differentiation, apparently confusing, develops at the final disambiguation, around 1900, when the clearly artificial character of the artistic work and which confronted the problematic relations between culture and the natural are eventually understood. From this point we work on the introduction of vegetation, vital, exuberant, full of optimism, rich in symbolism and the way in which artists and architects understood and used it. Resumen El objetivo de este trabajo es establecer el modo en que se produjo la evolución en el tratamiento de la vegetación, que representan estos dos casos, desde la introducción del elemento vegetal físico a mediados del siglo XVIII, a su representación no naturalista, aplicada sobre los muros, a finales del XIX. Esto explicaría la multiplicidad de significados que la interpretación, simbolización y apropiación de la vegetación han supuesto en la cultura y la arquitectura modernas. El término «verde» en este trabajo, se plantea en planos paralelos entre fenomenología y creación del espíritu. Esta alusión a lo vegetal, ya sea en la obra artística o en la arquitectura en particular, hace referencia a un constructo humano, es decir, no natural. La diferencia, que podría parecer confusa, encuentra su desenlace hacia 1900, cuando se asumió finalmente carácter claramente artificial de la obra artística, que incorporaba las complejas relaciones entre la cultura y lo natural. Desde aquí se profundiza en el problema de la introducción de lo vegetal, exuberante, vital, lleno de optimismo, rico en simbología, y la manera en que los artistas y arquitectos lo comprendieron y utilizaron.

Die musiktheoretischen Überlegungen Jean-Philippe Rameaus waren wegweisend für die Entwicklung der Harmonielehre. Dabei sind seine Ideen stark vom Naturverständnis des 17. und 18. Jahrhunderts geprägt. Im vorliegenden Artikel wird dem nachgegangen und untersucht, welche naturphilosophischen Gedanken, u. a. von Descartes und Newton, in Rameaus Traité de l’harmonie (1722) und Génération harmonique (1737) widergespiegelt werden. Es wird ersichtlich, dass insbesondere die Vorstellungen einer durch Impuls ausgelösten Bewegungsenergie und des zyklischen Bewegungsablaufs um ein Zentrum sowohl im mechanistischen Weltbild als auch in Rameaus Musiktheorie von maßgeblicher Bedeutung sind. Jean-Philippe Rameau’s music-theoretical concepts were pathbreaking for the development of harmony. However, his ideas are partially inspired by the natural philosophy of the seventeenth and eighteenth centuries. This article examines several aspects of the contemporary understanding of nature – especially Newton’s and Descartes’ perspectives – that can also be found in Rameau’s Traité de l’harmonie (1722) and Génération harmonique (1737). As a result, it is revealed that the concepts of impulses and cyclic motion around a center are essential in both a mechanistic worldview as well as in Rameau’s musical thought.

This article argues that the works of Ludwig Tieck—specifically the fairy tales collected in Phantasus—and the poems of Friedrich Hölderlin operate according to an aesthetics of impotentiation. Impotentiation designates the coexistence of seemingly opposed operations: on the one hand, the generation of forms that can be developed further in unexpected directions; and on the other hand, impotence, a condition whereby processes of emergence are brought to a standstill. The works of Tieck and Hölderlin draw on these operations to imbue sites of deviant emergence with uncertainty, albeit directed toward different ends. Tieck dramatizes the shifting of states in which everyday forms of intelligibility are briefly suspended, thereby allowing individuals to explore alternative forms of being, some of which are transgressive, some of which are redemptive, if but for a short while; his tales gesture at impotent forms not capable of development, but nevertheless invested with a critical force over and against problematic reality. Hölderlin situates his poetic voice on the cusp of an emergent order that would entail a revolutionary suspension of cultural norms; poised between the possibility of renewal and the danger of annihilation, his poetry invests such inflection points with an increased sense of urgency. [ABSTRACT FROM AUTHOR]

In this essay I provide a reading of Schelling's idea of nature, exploring how it points to a common structure iterated in both the organic and inorganic world. I explore the meaning and constitution of this structure through its reorientation of the subject/object divide and its logic of symbiotic "involution." I then reflect on one of the popular images of this structure in Naturphilosophie, the whirlpool. I explore how the whirlpool expresses the dynamic at the core of Schelling's idea of nature and explore some of its potential shared ground with some more contemporary views. [ABSTRACT FROM AUTHOR]

The philosophy of nature as Jung's background has been overlooked, despite its relevance for understanding the roots of analytical psychology. The German psychoanalyst Georg Groddeck shared such a background, so that a comparison is possible between his clinical view and Jung's. It is shown that natural philosophers Paracelsus, Johann von Goethe and Carl Gustav Carus had a major impact on Jung and Groddeck. Both of the latter followed Carus's theory of a creative, superindividual, and compensatory unconscious - continuing the Naturphilosophie tradition and rejecting reductionist biophysical medicine. Groddeck and Jung's holistic perspective led them to advocate natural healing, face-to-face dialectical analysis, and the uniqueness of each treatment. Thus, they were against using techniques, and instead established general methods for analytic therapy. Groddeck's thinking was closer to Jung's than to Freud's in both theory and practice. Therefore, two alternative strands should be considered within psychoanalysis: Freud's classical drive theory and Groddeck's underground two-person psychology. Thereby, Jung's analytic descendants and the relational psychoanalysts who stemmed from Groddeck's ideas could be regarded as 'cousins' due to the similarities arising from their common origin in the philosophy of nature. [ABSTRACT FROM AUTHOR]

This article examines Leibniz's correspondence of the 1660s and 1670s, focusing on the reception of antiquity. The selected letters discuss contemporary natural philosophy. The article argues that Leibniz does not simply refer affirmatively to the ancient philosophers he values (especially Plato, Aristotle, and Democritus), but positions them in the erudite communication of correspondence. In this way, the correspondence projects a synchronicity of ancient and modern natural philosophy, and even depicts a transhistorical res publica lit[t]eraria , in which Aristotle and Democritus are well present. [ABSTRACT FROM AUTHOR]

By discussing the presence of the third Critique in Schelling's early work, the article aims to show how life and the organized being, as thought by Kant in the conceptual frameworks of the faculty of reflective judgment, reveal themselves to the young Schelling as a problem, whose solution will lead him progressively to the formulation of a Naturphilosophie and to the abandonment of transcendental philosophy. Life and, a fortiori, nature will have to be constituted as a previous and even founding activity of transcendental self-consciousness, ceasing to be the subject of knowledge and becoming its object. At the end, the article seeks to outline some speculative and practical consequences of this new conception of reason, being and philosophy. [ABSTRACT FROM AUTHOR]

The importance of the Lectura Dantis for Schelling’s philosophy, at least between Das erste Systemprogramm (First System Programme) and Die Weltalter (The Ages of the World), has for many years now been clearly highlighted by Wolfram Hogrebe and there is no need to repeat here his reflections on it. I believe the link that ties Schelling and Dante goes beyond these limits and constitutes a special guideline to understanding general but fundamental key junctures in the maturing of his philosophical system, both in terms of Fichte and Hegel. This essay focuses on showing a viable course of investigation on this, with particular attention to Schelling’s philosophy of nature and the role assigned by him to Dante in his general concept of the myth.

The 17th and 18th centuries were the theatre of the fight between two main theories concerning the development of organisms: preformationism (or preformism) and epigeneticism (or epigenesis). According to the first, the formation of new features during organisms’ development can be seen as the result of a mere unfolding of features that were preformed in the sperm, the egg, or the zygote. According to epigeneticism, there is no pre-existing form, and development is a process where genuinely new characters emerge from formless matter. The debate involved naturalists, anatomists, physiologists, microscopists, medical doctors, and philosophers as well. Current developmental biology is, according to some, still inspired (or haunted) by the age-old controversy. The aim of this contribution is twofold. First, to discuss in which guise, if any, the old controversy is still shaping the contemporary debate in biology and philosophy of biology; and, second, to sketch Schelling’s position on that debate, suggesting that it may contain some still valuable philosophical insight.

Schelling’s philosophy can be seen as a unitary project of dynamic philosophy in which the philosophy of nature is the theoretical core within a general frame of a philosophy of identity. According to this assumption, that is developed and argued in the first section, this essay shows moreover as Schelling’s philosophy is a sort of process philosophy capable of integrating the standard definition of it, given for example by Nicholas Rescher, introducing the ‘necessary’ ungroundedness of being which frees ‘actions’ and ‘creativity’ from the necessary chain of the process of nature. Thus described, the process indeed guaranties in particular that freedom that must be at the basis of moral action, seen by Schelling as that action capable of reactivating and freely reproducing that ‘love’ that guides Copula (the bond of the bonds) in its original and steady movement towards the concretedness of what exists.

The topic of this essay concerns the interest that the conception of nature in Schelling has aroused in the philosophical culture in the nineteenth and twentieth centuries. I propose to examine the retrieval of the philosophy of the nature of Schelling from the history of philosophy and history of science standpoints. Therefore, my paper will be divided into three parts. In particular, I will start by examining the state of the art on the reevaluation of Schelling in the context of the contemporary philosophy of science; then I will pass by analyzing the relationship between Schelling’s thought and the quantum physics according to Slavoj Žižek and Karen Barad approach; finally, I will conclude by going back to the Kantian source of this branch of study.

Schelling’s Naturphilosophie was, from the outset, more concerned with ontogeny than ontology, i.e. not on what nature is but on what it does: ubiquitous creation. Therefore, the processes articulated in the Philosophy of Mythology remain instances of a philosophy driven by what might be called a post-naturalist naturalism. The two aims of this paper are, firstly, to demonstrate this nature-philosophical continuity throughout Schelling’s so-called Protean philosophical projects in order, secondly, to re-prepare Schellingian themes for current debates concerning ontology. To this end, I draw on the worldmaking and abundance postulates of Goodman and Feyerabend, respectively, to demonstrate the persistence of Schellingian ontogenetic pathways for remodelling process metaphysics for contemporary philosophy. Finally, the paper argues that the logical form of the hypothesis (antecedent and consequent) is itself consequent upon the ontogeny it hypothesises.

Franz Anton Mesmer (1734–1815), a physician who graduated from the University of Vienna, invented a therapy based on the concept of a universal fluid, similar to electricity, that flowed through all living things. By restoring the circulation of this fluid in the nerves of human bodies, he believed he could cure illness without resorting to medication. Few medical theories have enjoyed as great success as Mesmer's, first among French high society and then in Germany, Switzerland, the Netherlands, Italy, Sweden, Russia, Britain, and the US. Mesmerism was the circulatory phenomenon par excellence. Its success was founded not only on the hypothesis of the circulation of a fluid common to human physiology and the entire universe, but also on the scientific practices of the time—correspondence, translations, and periodicals—and some ardent and highly active supporters who ensured its spread. However, far from functioning along the lines of direct exportation–importation from one country to another, or a centre to the periphery, mesmerism's dissemination was the work of diffuse institutions and individual mobilities influenced by the modalities of communication. In seeking to reconstitute the wellsprings of these circulations, the first sources that come to mind are printed matter: the many pamphlets and especially the articles and reviews that appeared in periodicals, as well as the Romantic literature that flourished after 1810. Such documents are foundational for authoritative studies of mesmerism in Germany, which proceed from the thesis of successive "waves" of reception. Such sources, however, are somewhat misleading. Rather than taking them as our starting point, it would be better to reconstitute the channels of information by using many sources, both printed and handwritten. The complexity of the circulation of knowledge generated by mesmerism is implicitly testament to the difficulties arising from the institutionalization of this current. [ABSTRACT FROM AUTHOR]

Global living standards have increased considerably as a result of the progress brought about by human civilization. However, ecological crises, global nuclear armament and an increasing sense of psychological discontent are among a list of things that bring into question the nature of modernity. Often these large-scale collective issues seem too overwhelming for the individual to ponder in any great depth and thus the question, 'how are we, as individuals, supposed to address the problems facing broader humanity?' remains. This paper suggests that it is the underlying conceptual dualisms that prevent an answer to this question, and by mapping the interaction between psyche and civilization, the actions necessary to correct the trajectory of Western civilization may become apparent. [ABSTRACT FROM AUTHOR]

The rise of the category of the paranormal in scholarship during the last decade calls for a historical genealogy of the term, if scholars are to continue to use it as both an analytic frame and an object of study. Such a genealogy shows that the paranormal derives from early modern and Renaissance environmental and cosmotheist beliefs and philosophies. Modern discourses of the paranormal are deeply coded forms of Renaissance cosmotheism and organicism, a coding accomplished through major intellectual stances on the category of 'nature' by figures like Franz Mesmer, Friedrich W.J. Schelling, and Frederic W.H. Myers. The modern paranormal is an organic and ecological intellectual category of uncanny interrelation between subject and environment, and tracing its historical development demonstrates how organic environmental philosophies were shaped during and after the Enlightenment. [ABSTRACT FROM AUTHOR]

Zusammenfassung Im Anthropozän wird eine naturphilosophischethische Neubestimmung des vorherrschenden Mensch-Natur-Verhältnisses virulent. Die Interdependenz von Natur und Kultur ist mehr denn je offensichtlich und die durch den Menschen verursachte ökologische Krise samt Klimawandel und massivem Artensterben hat sich zur umfassenden Bedrohung auch für die menschliche Lebensform selbst ausgewachsen. In der letzten Dekade hat hierauf insbesondere das interdisziplinäre Forschungsfeld der Environmental Humanities reagiert. Im Sinne dieser Forschungsausrichtung werden der Naturforscher A. v. Humboldt und der Naturphilosoph F. W. J. Schelling beleuchtet und auf ihre Relevanz für die Auseinandersetzung mit aktuellen ökologischen Problemstellungen überprüft. Anleitend hierfür ist die Annahme, dass beide Wissenschaftler die Position eines romantischen Empirismus vertreten haben, der ideengebendes Potenzial für eine Revision des Mensch-Natur-Verhältnisses birgt. Abstract In the Anthropocene a redefinition of the prevalent human-nature relationship on the part of philosophy of nature and ethics becomes crucial. The interdependency of nature and culture is more than ever apparent and the man-made ecological crisis along with climate change and massive species extinction has turned into an encompassing threat, also for the human lifeform itself. In the last decade, the interdisciplinary research field Environmental Humanities has reacted particularly hereunto. Along the lines of this research direction, the natural scientist A. v. Humboldt and the natural philosopher F. W. J. Schelling get illuminated and examined concerning their relevance for an engagement with current ecological challenges. Instructive for this purpose is the assumption that both scientists represented the position of a romantic Empiricism which has idea generating potential for a revision of the human-nature relationship. Resumen En el antropoceno una redefinición desde la perspectiva de la filosofía natural y la ética de la relación actual entre hombre y naturaleza se vuelve crucial. La interdependencia entre naturaleza y cultura se ha vuelto más obvia que nunca. La crisis ecológica junto al cambio climático y la imensa extinción de especies, que mayormente fue causada por el ser humano, se ha convertido en un peligro universal para la humanidad. Dentro de la última década una reacción a esto sobre todo se encuentra en el campo de investigación interdisciplinario llamado Environmental Humanities. Esta disciplina se enfoca en el naturalista A. v. Humboldt y el filósofo natural F. W. J. Schelling e investiga su relevancia para el debate sobre las problemáticas ecológicas actuales. La suposición fundamental en este contexto es, que los dos científicos tomaron la posición del empirismo romántico, el cual puede resultar muy fructífero para una revisión de la relación entre hombre y naturaleza.

In the late eighteenth century, there was not a consensus among philosophers of nature regarding the possibility of physical interaction between electricity and magnetism. The followers of the so-called Laplacian Research Program believed that electrical phenomena were distinct nature of magnetic phenomena and therefore an electromagnetic interaction would be impossible to be observed. However, members of the philosophical movement known as Naturphilosophie defended the possibility of interrelation between the different phenomena observed in nature, including electrical with magnetic. In this paper, we will analyze the main features of these two philosophical currents and how Naturphilosophie, in particular, ended up influencing the research of the Danish scientist Hans Christian Ørsted (1777-1851) that led to the emergence of electromagnetism.

In her Deleuzian forays into the paradox of immanent life, Claire Colebrook (2014) takes issue with a theory of vitalism that interprets life as an organic, self-sustaining whole. Colebrook proposes a variation of the Deleuzian theory based on a concept of life involving instead a complicated orientation toward life potentials that are, in fact, non-self-maintaining to the extent that they approach the eternal, the beyond-human, beyond the anthropocentrism of organized natures and bodies. Meanwhile, the idea of an extainment set that I.H. Grant (2013) advanced in his annotation of Schelling’s Naturphilosophie echoes a similar Deleuzian inflection as to the counter-intuitive challenge to a life-sustaining world, the notion of inexistent nature. Nature’s extainment is impervious to reason and the time-systems that modern rationality has forged to supersede nature’s deep unprethinkable past. This oblique correspondence between a particular strand of Deleuzianism and the extaining principle intrinsic to Schelling’s philosophy reveals a shared critique of Hegel’s approach towards the notion of 'externality' that has characterized the mono-vitalism of critical theory today. At stake in this criticism of vitalism is the future of thinking a world other than its potentials to sustain a human-rationalized system, an ordered system of economic telos that Schelling warned about in the early 18th century in light of the tendencies of Kant’s Copernican turn. The essay concludes with Andrew Culp’s main formulation in Dark Deleuze, concerning the death of the World, which systematically recapitulates this paper's discussions concerning a) ‘the organism has no future but a mindless futurality’ (following Colebrook’s Deleuzianism) and b) the notion of 'inexistent nature' (sketched out by Grant). [ABSTRACT FROM AUTHOR]

The new mythology for which the German Romantic period called was not envisioned as antithetical to empiricism or experiential/experimental knowledge, but rather as emerging in dialogue with it to form a cultural foundation for such inquiry. Central to the mytho-scientific project were problematic theories of sexual division and generativity that established cultural baselines. This article examines the mythological investments of two influential thinkers of the period—Goethe and Schelling. It then analyzes Goethe’s unique merger of mythological approaches to sex and generation with empirical observation in The Metamorphosis of Plants. It next traces Schelling’s expansion of Goethe’s theories of nature beyond their empirical justifications to develop a metaphysics of sexual differentiation. Finally, the article illuminates Goethe’s final reply to the sexual dynamics of Naturphilosophie at the end of his life, through the analysis of a single poem, “Finding Again,” in the collection God and World. Ultimately and in spite of its empirical commitments, Goethe’s more flexible view of sexual correlations would lose ground to the powerful metaphysical mythology of sexual opposition as both scientific and cultural bedrock. [ABSTRACT FROM AUTHOR]

The writer Georg Büchner (1813–1837) is considered one of the giants of German literature. Comparatively less well known, however, is the fact that Büchner was also a gifted neuroanatomist who completed his medical studies with a dissertation on the nervous system of the barbel (a freshwater fish with a high incidence in the River Rhine) and gave a lecture on cranial nerves shortly afterward, hoping to secure a position at the University of Zurich. In the copious secondary literature on Büchner, it has often been discussed whether and how his poetic and scientific writings were interrelated. In this article, I compare Büchner's anatomical and literary views of the brain and argue that two distinct perspectives on the organ were developed here. In the literary works, human behavior was linked to the brain in a manner that betrays the influence of Franz Joseph Gall's organology. In the anatomical writing, the brain appeared as an exemplar of natural harmony and beauty. In the one case, the brain appeared as an aristocrat, in the other as a pariah. I take this stark contrast to mean that Büchner understood the brain as an epistemically slippery, contradictory object that could only be approached from different angles. [ABSTRACT FROM AUTHOR]

When the inventor of phrenology, Franz Joseph Gall, came to Denmark in the fall of 1805, he was met with great enthusiasm and fascination among the general public, as well as within the scientific community. His visit was an event that was covered by the newspapers unlike any other scientific lecture. However, as soon as Gall left, public interest in phrenology almost instantaneously vanished. Different theories have been put forth in the attempt to answer the question as to why phrenology never found a audience in Denmark. The Danish phrenologist Carl Otto explained it by referring to the poor quality of the Danish phrenological publications. Danish historians have argued that phrenology was too incompatible with the dominant scientific paradigm, Natürphilosophie. This article argues that the newspaper coverage of phrenology was more about sensational news stories than about science, and ultimately phrenology was a fad that wore off when the newspapers shifted their focus to other news. [ABSTRACT FROM AUTHOR]

In this paper, we will briefly audit how the phenomenon of the Anthropocene has taken over what F.W.J. Schelling at the end of the Eighteenth century (1775-1854) described as the state of original duplicity that defines the relation between nature and the organism, an indifferent relation that must not be canceled, otherwise the former will have attained permanent rest. In his second major Naturphilosophie, First Outline of A System of the Philosophy of Nature, Schelling presciently established the 'problem' that we face today in the anthropogenic age which, as he put it, is 'not to explain the active in Nature ... but the resting, permanent.' The Anthropocene not only cancels the indifferent relation between nature and the organism, but also reverses the problem of Nature philosophy into explaining the 'active', that is, by the potency of willing. But willing mistakes 'activity' for 'permanence' which cancels the reciprocal indifference to produce an absolute coincidence that is equal to 0. Schelling directs the problem of Nature philosophy to a maximal or tautegorical reading of nature whose relation to the organism, through its denial of all permanence, creates a dual external world that sustains life as we know it. In general, this reveals the basis for Schelling's critique of subjective idealism, and the philosophical tradition of dialectical mediation, that seeks an absolute coincidence between Nature and Man from the pure subjective side of the equation, leaving the objective side of Nature dead and motionless. Needless to say, this 'absolute coincidence' is now the epitome of the anthropogenic era of carbon-based climate change. [ABSTRACT FROM AUTHOR]

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Copyright of Revue Nerval is the property of Classiques Garnier and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Several factors, including but not limited to his investments in Naturphilosophie and Spinoza, make it hard to determine the extent to which Schelling remains on track with Kant's transcendental project. My aim here is to isolate Schelling's conception of transcendental method in the first decade of his philosophical development, a topic that has received little direct and extended discussion. Schelling's 1800 System of Transcendental Idealism stands out as of particular importance, but no single text can be regarded as Schelling's definitive statement of his views on the question of method in his early period, necessitating a diachronic approach. I argue that, though in important respects Schelling's concerns diverge from those of Kant and Fichte, Schelling should not be regarded as abandoning the transcendental framework, and is best understood as attempting to work out what is involved at the original point of adoption of the transcendental standpoint. This entails, I argue, exchanging transcendental philosophy's claim to a distinctive method for a substantive interpretation of the transcendental turn. [ABSTRACT FROM AUTHOR]