Schellings Idea of Man. The Philosophy of Identity between Idealism and Spinozism.

谢林的人观。

• 批准号: 454194103
• 负责人: Dr. Thomas Kisser
• 金额: --
• 依托单位: Philosophisches Seminar
• 依托单位国家: 德国
• 项目类别: Research Grants
• 资助国家: 德国
• 项目状态: 未结题
• 来源: https://gepris.dfg.de/gepris/projekt/454194103?language=en
• 关键词: Schellings; Idea; Man.; Philosophy; Identity

This project seeks to explain Schelling’s theory of man in the context of his reception of Spinoza. Our starting point will be to provide a comprehensive interpretation of Schelling’s so-called "Würzburger System" from 1804, which is the central text of his philosophy of identity and which has surprisingly received very little attention in the secondary literature. The aim will be to show how, in this text for the first time, Schelling’s understanding of man becomes the foundation for an alternative philosophy and critique of the theory of subjectivity developed in Kant and Fichte. Thus, we will present the development of philosophical anthropology in an historical and systematic way as it emerges as a response to a theory of subjectivity. The research hypothesis is that understanding the influence of Spinoza and his conception of the identity between body and mind, will enable us to grasp the extent to which Schelling’s philosophy is opposed to humanistic and moral theories of man and how the idea of expressive spontaneity substitutes a theory of subjectivity. Inspired by Spinoza, Schelling’s theory of man is thus to be understood as an attempt to reconstitute the social dimension of life, which in his view has been dissolved in Modernity and needs to be given a new organic form. From this point of view, theories of subjectivity are just symptoms of this loss, and Schelling’s aim is to provide not only a new and coherent conception of man and nature, but also of science, art, religion and finally of the state. Ultimately, this comprehensive ʼpolitics of philosophy῾ whose goal is to revoke the pathologies of Modernity is the core of the so called philosophy of identity. Conversely, what becomes clear in this way is that this philosophical system is not based on an anonymous Entirety, transcendent God or the Absolute, but on the idea of man as an immanent power to develop perspectives of reality as a whole. But this means that reality as a whole exists only in the immanent power of the perspective of all perspectives (or the ideas of all ideas) - that is to say: in man. In other words: it is this very conception of man that gives the philosophy of identity its unity and coherence. But this needs to be proved in a very careful and nuanced way, for it questions and disagrees with all the interpretations of Schelling’s identity system since it first appeared in 1801. Our hypothesis is that in his Würzburger System, Schelling proves to be a philosopher of diversity and perspectivity which was hardly been recognized until today. And this raises the question which gives this study its actuality and importance: how anti-anthropomorpic does a philosophical anthropology need to be?

这个项目试图在谢林接受斯宾诺莎的背景下解释他的人的理论。我们的出发点将是提供一个全面的解释谢林的所谓“维尔茨堡体系”从1804年，这是他的身份哲学的中心文本，令人惊讶的是，它在次要文学中得到的关注很少。其目的是在这篇文章中第一次展示谢林对人的理解如何成为另一种哲学的基础，以及对康德和费希特发展的主体性理论的批判。因此，我们将以历史和系统的方式介绍哲学人类学的发展，因为它是对主体性理论的回应。研究假设是，理解斯宾诺莎及其身心同一性概念的影响，将使我们能够把握谢林哲学与人的人本主义和道德理论的对立程度，以及表达自发性思想如何取代主体性理论。受斯宾诺莎的启发，谢林的人的理论因此被理解为试图重建生活的社会维度，在他看来，生活的社会维度已经在现代性中消解，需要被赋予新的有机形式。从这个角度来看，主体性理论只是这种失落的症状，谢林的目的不仅是提供一个关于人与自然的新的、连贯的概念，而且还提供关于科学、艺术、宗教以及最终关于国家的概念。归根结底，这种以废除现代性病态为目标的综合性的ʼPolitical of῾哲学是所谓的认同哲学的核心。相反，通过这种方式变得清晰的是，这个哲学体系不是基于一个匿名的整体、超然的上帝或绝对的，而是基于人作为一种内在力量来发展对现实作为一个整体的观点。但这意味着，作为一个整体，现实只存在于所有视角(或所有思想的想法)的内在力量中--也就是说：存在于人之中。换句话说：正是这种人的概念赋予了同一性哲学其统一性和连贯性。但这需要以一种非常谨慎和微妙的方式来证明，因为它质疑并不同意谢林自1801年首次出现以来对身份系统的所有解释。我们的假设是，在他的维尔茨堡体系中，谢林被证明是一位多元化和透视性的哲学家，这一点直到今天才被认识到。这就提出了一个问题，它赋予了这项研究的现实性和重要性：哲学人类学需要多大程度的反人形？