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By Christopher Lauer
In readings of texts spanning each one thinker’s occupation, Lauer exhibits that animating a lot of Hegel and Schellings' such a lot passionate paintings is their reputation of the necessity neither for a canonization of cause nor for its overthrow, yet for its ‘suspension’. Their lifelong willingness to revisit either their definitions of cause and their money owed of its function in philosophy provide those discussions a energy and intensity that few within the background of philosophy can fit.
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Additional info for The suspension of reason in Hegel and Schelling
Sample text
Accordingly, much of the essay seems to ignore the insights made in Of the I, as Schelling attempts to make viable a faculty epistemology that he has already rejected. In a footnote in the first volume of his collected works (published in 1809), Schelling writes of “Of the I” that “It shows idealism in its freshest form, in a sense which it may have lost later” (S 1: 159). In the “Treatises,” he even asks for forgiveness for glossing over some recent cutting-edge developments in idealism, claiming that his goal is to address the spirit of idealism and its competitors.
Since he does not see the not-I as already rational even in preceding any conscious act of the I, the only way for him to reconcile the co-presence of self and not-self is to recognize that they limit (einschränken) each other (F 1: 108). 17 17 Fichte seems to side with Schelling and Hegel, however, when, in the Second Introduction to the Wissenschaftslehre he argues that intellectual intuition can no more 27 Yet even given this valuing of freedom over reason, Fichte does not subordinate reason to the whims of the individual.
In particular, the understanding’s efforts to find such an identity inevitably fail, as it always seeks to reduce phenomena to finite concepts. Concepts cannot capture the infinitude of activity, for they do not subsist independently, but always refer to other concepts. In the present essay Schelling suggests (without elaborating) that reason is the key to overcoming the understanding’s reliance on dead concepts. In contrast to those guided by the sound understanding, those guided by reason feel quite at home in the organic activity of human freedom, for “no one who is not completely deprived of reason has ever claimed anything about speculative matters for which we could not find some foundation in human nature itself” (S 1: 363).