By F.W.J. Schelling
Translated right here into English for the 1st time, F. W. J. Schelling's 1842 lectures at the Philosophy of Mythology are an early instance of interdisciplinary considering. In trying to express the improvement of the idea that of the divine Godhead in and during a number of mythological structures (particularly of historic Greece, Egypt, and the close to East), Schelling develops the concept that many philosophical recommendations are born of religious-mythological notions. In so doing, he brings jointly the fundamental relatedness of the advance of philosophical platforms, human language, background, old artwork types, and non secular idea. alongside the best way, he engages in analyses of contemporary philosophical perspectives concerning the origins of philosophy's conceptual abstractions, in addition to literary and philological analyses of old literature and poetry.
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Additional info for Historical-Critical Introduction to the Philosophy of Mythology
Example text
Here, accordingly, a double emergence into being shows itself—once according to the material and in envelopment, then in the unfolding and exposition. It thus becomes clear that the history of the gods [XI 18] was not immediately present in the poetic form in which we find it. The implicit history could basically well be poetic, but not actually; thus it did not emerge into being poetically. The dark foundry, the first forging place of mythology, lies beyond all poesy [Poesie]. The foundation of the history of the gods is not laid by poesy.
B Who would not like to imagine a human race—if not one now on faraway islands, then one found in the primordial time—for whom a spiritual Fata Morgana would have raised all actuality into the realm of fables? In any event, the view contains an idea through which everyone passes, even if none tarry with it. However, we rather fear one would allow it to be poetically invented than to withstand a historical test. For whatever more precise determination one wanted to give to it, it would always [XI 15] have to be explained at the same time how humanity, or a primordial people, or people at all, were in their earliest times equally seized upon by an irresistible inner drive and how they would have produced a poetry whose content was the gods and the history of the gods.
Use is made of what already is there, but the use does not explain the emergence into being. The poet, when he has need of a deity that demands moderation and self-control, will call upon the contemplative Athena rather than the wrathfully disposed Hera. But this goddess is not the personified wisdom for that reason merely, neither for the poet himself, nor for mythology. In his little book De Sapientia Veterum, Baco,4 living in an age of great political factionalization, used mythology as the dressing for political ideas.
Historical-Critical Introduction to the Philosophy of Mythology by F.W.J. Schelling
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