Friedrich von Schlegel

      The Philosophy of Life and Philosophy of Language - In a Course of Lectures

      e-artnow, 2020

       Contact: [email protected]

      EAN 4064066060763

Table of Contents

       PREFACE.

       PHILOSOPHY OF LIFE.

       LECTURE I. OF THE THINKING SOUL AS THE CENTER OF CONSCIOUSNESS, AND OF THE FALSE PROCEDURE OF REASON.

       LECTURE II. OF THE LOVING SOUL AS THE CENTER OF THE MORAL LIFE; AND OF MARRIAGE.

       LECTURE III. OF THE SOUL’S SHARE IN KNOWLEDGE; AND OF REVELATION.

       LECTURE IV. OF THE SOUL IN RELATION TO NATURE.

       LECTURE V. OF THE SOUL OF MAN IN RELATION TO GOD.

       LECTURE VI. OF THE WISDOM OF THE DIVINE ORDER OF THINGS IN NATURE, AND OF THE RELATION OF NATURE TO THE OTHER LIFE AND TO THE INVISIBLE WORLD.

       LECTURE VII. OF THE DIVINE WISDOM AS MANIFESTED IN THE REALM OF TRUTH, AND OF THE CONFLICT OF THE AGE WITH ERROR.

       LECTURE VIII. OF THE DIVINE ORDER IN THE HISTORY OF THE WORLD AND THE RELATIONS OF STATES.

       LECTURE IX. OF THE TRUE DESTINATION OF PHILOSOPHY, AND OF THE APPARENT SCHISM BUT ESSENTIAL UNITY BETWEEN A RIGHT FAITH AND HIGHEST CERTAINTY, AS THE CENTER OF LIGHT AND LIFE IN THE CONSCIOUSNESS.

       LECTURE X. OF THE TWOFOLD SPIRIT OF TRUTH AND ERROR IN SCIENCE; OF THE CONFLICT OF FAITH WITH INFIDELITY.

       LECTURE XI. OF THE RELATION OF TRUTH AND SCIENCE TO LIFE, AND OF MIND IN ITS APPLICATION TO REALITY.

       LECTURE XII. OF THE SYMBOLICAL NATURE AND CONSTITUTION OF LIFE WITH REFERENCE TO ART AND THE MORAL RELATIONS OF MAN.

       LECTURE XIII. OF THE SPIRIT OF TRUTH AND LIFE IN ITS APPLICATION TO POLITICS, OR OF THE CHRISTIAN CONSTITUTION OF THE STATE AND THE CHRISTIAN IDEA OF JURISPRUDENCE.

       LECTURE XIV. OF THE DIVISION OF RANKS, AND OF THE RECIPROCAL RELATIONS OF STATES ACCORDING TO THE CHRISTIAN IDEA.—OF SCIENCE AS A POWER; OF ITS CONSTITUTION, AND OF THE RIGHT REGULATION OF IT.

       LECTURE XV. OF THE TRUE IDEA OF A THEOCRACY; OF THE MIGHT OF SCIENCE, AND OF THE FINAL RESTORATION AND PERFECTION OF THE HUMAN CONSCIOUSNESS.

       P H I L O S O P H Y O F L A N G U A G E.

       PREFACE OF THE GERMAN EDITOR.

       LECTURE I.

       LECTURE II.

       LECTURE III.

       LECTURE IV.

       LECTURE V.

       LECTURE VI.

       LECTURE VII.

       LECTURE VIII.

       LECTURE IX.

       LECTURE X.

PREFACE.

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      THESE fifteen Lectures on the Philosophy of Life are intended to give, as far as possible, a full and clear exposition of the most interesting topics that can engage human attention. In the opening they treat of the soul, first of all as forming the center of consciousness, and, secondly, of its co-operation with mind or spirit in science, that is, the acquisition of a right knowledge of man and nature, and of their several relations to the Deity. These matters occupy five Lectures of the whole series. The next three treat of the laws of divine wisdom and providence, as discernible in outward nature, in the world of thought, and in the history of mankind. The last seven contain an attempt to trace the development of man’s mind or spirit, both within himself and in science and public life. Tracing its gradual expansion, as unfolded either by the legitimate pursuit of a restoration to original excellence, or by the struggle with the opposing spirit of the times, they follow the human race through its progressive gradations, up to the closing term of perfection.

PHILOSOPHY OF LIFE.

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LECTURE I.

       OF THE THINKING SOUL AS THE CENTER OF CONSCIOUSNESS, AND OF THE FALSE PROCEDURE OF REASON.

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      “THERE are,” says a poet as ingenious as profound,[1] “more things in heaven and earth than are dreamt of in our philosophy.” This sentiment, which Genius accidentally let drop, is in the main applicable also to the philosophy of our own day; and, with a slight modification, I shall be ready to adopt it as my own. The only change that is requisite to make it available for my purpose would be the addition—“and also between heaven and earth are there many things which are not dreamt of in our philosophy.” And exactly because philosophy, for the most part, does nothing but dream—scientifically dream, it may be—therefore is it ignorant, ay, has no inkling even of much which, nevertheless, in all propriety it ought to know. It loses sight of its true object, it quits the firm ground where, standing secure, it might pursue its own avocations without let or hinderance, whenever, abandoning its own proper region, it either soars up to heaven to weave there its fine-spun webs of dialectics, and to build its metaphysical castles in the air, or else, losing itself on the earth, it violently interferes with external reality, and determines to shape the world according to its own fancy, and to reform it at will. Half way between these two devious courses