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Where all public life collapses into the particulars and dullness of private life,
poetry more or less sinks into this same sphereBut even mythology is not possible
in the particular; it can only be born in the totality of a nation that as such acts as
identity [or] an individual. In dramatic poetry, tragedy grounds itself in the public
law, in virtue, religion, heroism in a word in the holiness of the nation. A nation
that is not holy, or which was robbed of its holy places, cannot have true tragedy
the question of the possibility of a universal content of poesie, just as the question
of the objective existence of science and religion, impels us to the highest itself.
Only in the spiritual unity of a people, in a truly public life, can the true and
generally valid poesie arise as only in the spiritual and political unity of a people
can science and religion find its objectivity (6: 572-573).
The political unity of a people arises organically in the nation-state, not in the private
pursuit of individual right within a state. Instead, the state develops organically, through
the development of religion, science and art, into their highest expression. As Schelling
recognizes, this state has never existed, but he is here giving a prescriptive account of a
future state. Although he gives very little indication of how this state is to come about, he
claims that the relationship of reason to the universe is analogous to that of philosophy to
the state: just as reason realizes itself in the universe, philosophy realizes itself through
the public life of the state. As Schelling concludes, Philosophy, which is no longer science,
but rather becomes life, is that which Plato called the politeia, life with and in an ethical
totality.
As we will see, later philosophers will directly challenge the idea that the state is like an
organic totality. As Marx will argue, a position like Schellings obscures, or mystifies,
relationships of domination and inequality by normalizing or de-politicizing human
relationships by thinking them like natural relationships (so the state is like an organism).
While I think it is correct to dismiss the idea of the 'organic state' or community, I dont
think it is a reason to dismiss artistic production as an important aspect of human life or
politics.
pojedino bie je negaciija svoje Ideje ili arhitepa, a ivot je srednja toka
izmeu bivanja i nebivanja evo prikaza argumenta:
o Schelling eli pokazati da svemir, jer sadri sve forme, nije nijedna
od tih pojedinanih formi te da jer sadri sve njih, nije nijedna od
njih (str. 170/6: 181)
o Apsolut je sve, ali nije jedan od njih tj. bie nije u sebi, ve samo u
apsolutu
1) Apsolut je sve.
2) Pojedine stvari nisu apsolut.
3) Nebie ne moe biti van apsoluta (inae bi POSTOJAO izvan
njega), stoga nebie jedino moe biti relativno.
4) Relativno nebie implicira relativno bie.
_________________________________________
5) Pojedinane stvari mjeavina su realnosti i negacije.
kako individue egzistiraju izmeu bia i nebia? ivotom.
o preko apsoluta, pojedinane stvari svemira zajamene su
dvostrukim ivotom : 1) ivotom u apsolutu (ivotom ideje) koji je
istodobno karakteriziran a) otputanjem (engl. dissolution)
konanog u beskonano i b) otputanjem (engl. dissolution)
pojedinanog u beskonano i c) ivotom po sebi, . (str. 174-175/6:
187)
pojedinanosti impliciraju mnotvo
o apsolut je jedan, a sva ogranienja ukljuuju pluralitet bia**
o apsolut je jedan, a pojedinani ivot jedan od mnogo
o individualci se jedino mogu sagledavati kao multiplicitet, a svaki
pojedinac izraava dio cjeline
npr. pojedini ovjek je pojedini ne zbog ideje, ve zbog toga
to odstupa od ideje kao njena negacija.
LITERATURA:
1. http://www2.hawaii.edu/~freeman/courses/phil330/13.%20SCHELLING.pdf
2. http://notes-taken.blogspot.com/2009/10/schelling-absolute-idealism-andart.html
3.