쉘링에게 절대자란 말로 할 수 없는 무언가로 알고 있습니다. 우리가 절대자가 무엇인지 말하려는 순간, 우리는 절대자에 도달할 수 없는 것이지요. 그래서 쉘링은 시나 음악같은 걸로만 절대자에게 다가갈 수 있다고 생각하는 걸로 알고 있습니다. 논리적으로 절대자를 설명하는 헤겔과는 완전 대립하는 것이기 때문에ㅡ,
라고 하지 않았나 싶습니다.
+) 쉘링의 System of Transcendental Idealism 초반에 도움될 만한 인용구들을 추가하겠습니다 (설명을 다 하기엔 제가 쉘링을 충분히 모르네요.). 아마 레포트 쓸 때 이 인용구들을 쓰면 교수님이 좋아하실 겁니다. 1차 자료 싫어하는 교수님들은 세상에 없으니깐요.
"All knowledge is founded upon the coincidence of an objective with a subjective. --For we know only what is true; but truth is generally taken to consist in the coincidence of presentations with their objects" (5).
"In knowing as such -- in the fact of my knowing -- objective and subjective are so united that one cannot say which of the two has priority. Here there is no first and second ;both are simultaneous and one" (5).
"Hence there are only two possibilities... Either the objective is made primary ... [or] the subjective is made primary... If all knowledge rests upon the coincidence of these two, then the problem of explaining this coincidence is undoubtedly the supreme problem of all knowledge (5-6).
"If the real world is a thing wholly independent of us, to which our presentation must conform, it is inconceivable how the real world, on the contrary, could conform itself to presentations in us" (11).
"How can we think about both of presentations as conforming to objects, and objects as conforming to presentations? is, not the first, but the highest task of transcendental philosophy" (11).
"How both the objectvie world accomodates to presentations in us, and presentations in us to the objective world, is unintelligible unless between the two worlds, the ideal and the real, htere exists a predetermined harmony. But this latter is itself unthinkable unless the activity, whereby the objective world is produced, is at bottom identical with that which expresses itself in volition, and vice versa" (11-12).
"Nature, both as a whole, and in its individual products, will have to appear as a work both conscoiusly engaged, and yet simultaneously a product of the blindest mechanicsm; nature is purposive, without being purposively explicable. The philosophy of natural purposes, or teleology, is thus our point of union between theoretical and practical philosophy" (12).
"But now the system of knowledge can only be regarded as complete if it reverts back into its own principle. Thus the transcendntal philosophy would be completed only if it could demonstrate this identity -- the higehst solution of its whole problem -- in its own principle (namely the self)" (12).
"There is but one such activity, namely the aesthetic, and every work of art can be conceived only as a product of such activity. The ideal world of art and the real world of objects are therefore products of one and the same activity; the concurrence of the two without conscoiusness yields the real, and with consciousness the aesthetic world" (12).
"The objective world is simply the original, as yet unconscious, poetry of the spirit; the universe organon of philosophy -- and the keystone of its entire arch -- is the philosophy of art" (12).
책 정보: System of Transcendental Idealism (1800): Schelling, F. W. J., Heath, Peter L.: 9780813914589: Books - Amazon.ca
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