Friedrich Wilhelm Joseph von Schelling cytaty

Źródło: Filozoficzne badania nad istotą ludzkiej wolności i sprawami z tym związanymi

„Świat istnieje w Bogu.”

„Skoro nie ma nic przed albo poza Bogiem, to musi On mieć podstawę w sobie samym. Bóg ma w sobie wewnętrzną przyczynę swego istnienia, która Go jako istniejącego poprzedza; ale równocześnie Bóg z kolei stanowi prius swej podstawy, gdyż podstawa, nawet jako taka, nie mogłaby istnieć, gdyby Bóg nie istniał actu.”

Źródło: Jostein Gaarder, Świat Zofii. Cudowna podróż w głąb historii filozofii, Warszawa 1995, tłum. Iwona Zimnicka, s. 379.

„Z powodu swej odmienności stające się rzeczy muszą stawać na pewnej różnej od Boga podstawie. Skoro jednak nic nie może być poza Bogiem, to tę sprzeczność da się rozwiązać tylko tak, że rzeczy mają podstawę w tym, co w samym Bogu nie jest Nim samym, czyli w tym, co jest podstawą Jego egzystencji.”

Źródło: Josef Schmidt, Teologia filozoficzna

„Architektura jest muzyką w przestrzeni, niejako muzyką zastygłą.”

Źródło: Josef Schmidt, Teologia filozoficzna

“How both the objective world accommodates to presentations in us, and presentations in us to the objective world, is unintelligible unless between the two worlds, the ideal and the real, there exists a pre-determined harmony.”

Friedrich Wilhelm Joseph von Schelling: Cytaty po angielsku

“Countless attempts have been made to no avail to construct a continuity from the supreme principle of the intellectual world to the finite world. The oldest and most frequent of these attempts is well known: the principle of emanation, according to which the outflowings from the godhead, in gradual increments and detachment from the ordinary source, losing their divine perfection until, in the end, they pass into the opposite (matter, privation), just as light is finally confined by darkness. P. 24”

System of Transcendental Philosophy (1800)
Kontekst: How both the objective world accommodates to presentations in us, and presentations in us to the objective world, is unintelligible unless between the two worlds, the ideal and the real, there exists a pre-determined 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.

“It is easy to see that this problem can be solved neither in theoretical nor in practical philosophy, but only in a higher discipline, which is the link that combines them, and neither theoretical nor practical, but both at once.”

Philosophy and Religion 1804)

“On its pass through finitude, the being-for-itself of the counter-image expresses itself most potently as “”I-ness”, as self-identical individuality. Just as a planet in its orbit no sooner reaches its farthest distance from the center than it returns to its closest proximity, so the point of the farthest distance from God, the I-ness, is also the moment of its return to the Absolute, of the re-absorption into the ideal. P. 30”

System of Transcendental Philosophy (1800)

“All rules for study are summed up in this one: learn only in order to create.”

Philosophy and Religion 1804)

“The fear of speculation, the ostensible rush from the theoretical to the practical, brings about the same shallowness in action that it does in knowledge. It is by studying a strictly theoretical philosophy that we become most acquainted with Ideas, and only Ideas provide action with vigour and ethical meaning.”

Alle Regeln, die man dem Studieren vorschreiben könnte, fassen sich in der einen zusammen: Lerne nur, um selbst zu schaffen. <br class="br">On University Studies (1803), Third Lecture http://www.zeno.org/Philosophie/M/Schelling,+Friedrich+Wilhelm+Joseph/Vorlesungen+%C3%BCber+die+Methode+des+akademischen+Studiums/3.+%C3%9Cber+die+ersten+Voraussetzungen+des+akademischen+Studium. Cited by Patrick Dunleavy, Authoring a PhD (Basingstoke: Hampshire: Palgrave Macmillan, 2003), p. vi. <br class="br">On University Studies (1803)

“There was a time when religion was kept secret from popular belief within the mystery cults like a holy fire, sharing a common sanctuary with philosophy. The legends of antiquity name the earliest philosophers as the originators of these mystery cults, from which the most enlightened among the later philosophers, notably Plato, liked to educe their divine teachings. At that time philosophers still had the courage and the right to discuss the singly great themes, the only ones worthy of philosophizing and rising above common knowledge. P. 7”

Die Scheu vor der Spekulation, das angebliche Forteilen vom bloß Theoretischen zum Praktischen, bewirkt im Handeln notwendig die gleiche Flachheit wie im Wissen. Das Studium einer streng theoretischen Philosophie macht uns am unmittelbarsten mit Ideen vertraut, und nur Ideen geben dem Handeln Nachdruck und sittliche Bedeutung. <br class="br">Vorlesungen über die Methode des akademischen Studiums ( Seventh Lecture http://www.zeno.org/Philosophie/M/Schelling,+Friedrich+Wilhelm+Joseph/Vorlesungen+%C3%BCber+die+Methode+des+akademischen+Studiums/7.+%C3%9Cber+einige+%C3%A4u%C3%9Fere+Gegens%C3%A4tze+der+Philosophie,+vornehmlich+den+der+positiven+Wissenschaften), Friedrich Wilhelm Joseph von Schellings sämmtliche Werke, V, 1859, p. 277 http://babel.hathitrust.org/cgi/pt?q1=%22nur%20Ideen%20geben%22;id=uva.x002624295;view=1up;seq=301;start=1;sz=10;page=search;num=277. <br class="br">On University Studies (1803)

“If the State, modeled after the universe, is split into two spheres or classes of beings – wherein the free represent the ideas and the unfree the concrete and sensate things – then the ultimate and uppermost order remains unrealized by both. By using sensate things as tools or organs, the ideas obtain a direct relationship to the apparitions and enter into them as souls. God, however, as identity of the highest order, remains above all reality and eternally has merely an indirect relationship. If then in the higher moral order the State represents a second nature, then the divine can never have anything other than an indirect relationship to it, never can it bear any real relationship to it, and religion, if it seeks to preserve itself in unscathed pure ideality, can therefore never exist – even in the most perfect State – other than esoterically in the form of mystery cults. P. 51”

Philosophy and Religion 1804)

“Yes! We believe in a higher principle than your virtue and the kind of morality you speak of so paltrily and without much conviction. We believe that there is no imperative or reward for virtue for the soul because it simply acts according to the necessity of its inherent nature. The moral imperative expresses itself in an ought and presupposes the concept of an evil next to that of good. P. 43”

Philosophy and Religion 1804)