Library Catalog
Amazon cover image
Image from Amazon.com

God, beyond me : from the I's absolute ground in Hölderlin and Schelling to a contemporary model of a personal God / by Cia van Woezik.

By: Material type: TextTextSeries: Critical studies in German idealism ; v. 1.Publication details: Leiden ; Boston : Brill, 2010.Description: 1 online resource (x, 457 pages)Content type:
Media type:
Carrier type:
ISBN:
  • 9789004182172
  • 9004182179
  • 9004181865
  • 9789004181861
Subject(s): Additional physical formats: Print version:: God, beyond me.DDC classification:
  • 211 22
LOC classification:
  • BD450 .W63 2010eb
Other classification:
  • online - EBSCO
Online resources:
Contents:
Introduction; Chapter One I-hood; 1.1. A Brief Phenomenology of I-hood; 1.2. Two Models of Self-Consciousness in German Idealism; 1.2.1. The Reflection Model of Self-Consciousness; 1.2.2. Fichte's Attempts to Escape the Reflection Model; 1.3. Henrich's Metaphysical Model of Self-Consciousness; 1.3.1. Henrich's Defense of a Philosophy of Subjectivity; 1.3.2. Three Classical Approaches to Self-Consciousness; 1.3.2.1. The I Opposed to the World -- The Kantian Angle; 1.3.2.2. The I within the World -- The Hegelian Angle; 1.3.2.3. Self-Preservation -- The Stoic Angle.
1.3.3. The Basic Relation [Grundverhältnis]1.3.4. Towards a Theory of Self-Consciousness; 1.3.5. Analysis of Self-Consciousness Based on Fichte; 1.3.6. The Subject's Being-With [Mitsein]; Excursus: A Naturalistic Model of I-hood; 1.4. From Here Onwards; Chapter Two From the I to the Absolute; 2.1. Connecting Kant and Spinoza; 2.2. Baruch de Spinoza; 2.2.1. Substance or Deus sive Natura; 2.2.2. Attributes and Modes of the One Substance; 2.2.3. Free Will and Intention; 2.2.4. The Role of Philosophy and Religion; 2.3. The Early Reception of Spinoza's Philosophy; 2.4. Pantheism Controversy.
2.5. Merging the Absolute with the God of the Bible2.6. The I and the Absolute; 2.7. From Here Onwards; Chapter Three Schelling: The I and its Ground; 3.1. Philosophical Stages and Teachers; 3.2. The Absolute as I in the Early Schelling; 3.3. Attempts at Cutting the Gordian Knot of Philosophy; 3.3.1. Philosophy of Nature; 3.3.2. Transcendental Philosophy; 3.3.3. System of Identity; 3.4. Philosophy as the System of Freedom; 3.4.1. The Absolute and God; 3.4.2. God and World; 3.4.3. World and Evil; 3.4.4. Evil and God; 3.5. From Here Onwards; Chapter Four Hölderlin: The I and its Ground.
4.1. Judgment and Being4.2. Self-Consciousness; 4.3. Worldly Echoes of Being; 4.3.1. Being and the Innocent; 4.3.2. Being and Nature; 4.3.3. Being, Beauty, and the Poet; 4.4. Religion; 4.5. Life's Conflicting Tendencies; 4.6. Being and History; 4.7. The Eschaton and Celebration of Peace; 4.7.1. Christ; 4.7.2. The Father, Being, and All-Unity; 4.8. From Here Onwards; Chapter Five Intellectual Intuition and Metaphysics; 5.1. Fichte; 5.1.1. Intellectual Intuition in Line with Kant; 5.1.2. Idealism versus Dogmatism; 5.2. Schelling; 5.2.1. From Fichte's Absolute I to Spinoza's Substance.
5.2.2. Schwärmerei, Art, or Philosophy?5.3. Hölderlin; 5.3.1. Poetry and Philosophy; 5.3.2. Grasping the Father's Ray . . .; 5.3.3. ... and Wrapping it in Song; 5.3.4. The Hubris of the Poet; 5.4. From Here Onwards; Chapter Six The Absolute Ground versus God; 6.1. Henrich's Metaphysics; 6.1.1. An Absolute and Obscure Ground; 6.1.2. All-Unity and Freedom; 6.1.3. The Philosopher about Religion; 6.1.3.1. Explanation for the Variety of Religions; 6.1.3.2. Gratitude as the Basis of Religious Praxis; 6.2. Rahner's Metaphysics; 6.2.1. Being and Beings; 6.2.1.1. The Openness for Being.
Summary: German idealism has attempted to think an absolute ground to self-conscious I-hood. As a result it has been theologically disqualified as pantheistic or even atheistic since many maintain that such a ground cannot be reconciled with a personal God. In the early writings of Friedrich Schelling (1775-1854), it is clear that he and his contemporaries were aware of this difficulty. His TA1/4binger fellow student, Friedrich HAlderlin (1770-1843), was convinced of the ultimate inadequacy of any philosophical system to grasp the unitary ground of all that is and turned to poetry. The metaphysical ins.

Includes bibliographical references and index.

German idealism has attempted to think an absolute ground to self-conscious I-hood. As a result it has been theologically disqualified as pantheistic or even atheistic since many maintain that such a ground cannot be reconciled with a personal God. In the early writings of Friedrich Schelling (1775-1854), it is clear that he and his contemporaries were aware of this difficulty. His TA1/4binger fellow student, Friedrich HAlderlin (1770-1843), was convinced of the ultimate inadequacy of any philosophical system to grasp the unitary ground of all that is and turned to poetry. The metaphysical ins.

Print version record.

Introduction; Chapter One I-hood; 1.1. A Brief Phenomenology of I-hood; 1.2. Two Models of Self-Consciousness in German Idealism; 1.2.1. The Reflection Model of Self-Consciousness; 1.2.2. Fichte's Attempts to Escape the Reflection Model; 1.3. Henrich's Metaphysical Model of Self-Consciousness; 1.3.1. Henrich's Defense of a Philosophy of Subjectivity; 1.3.2. Three Classical Approaches to Self-Consciousness; 1.3.2.1. The I Opposed to the World -- The Kantian Angle; 1.3.2.2. The I within the World -- The Hegelian Angle; 1.3.2.3. Self-Preservation -- The Stoic Angle.

1.3.3. The Basic Relation [Grundverhältnis]1.3.4. Towards a Theory of Self-Consciousness; 1.3.5. Analysis of Self-Consciousness Based on Fichte; 1.3.6. The Subject's Being-With [Mitsein]; Excursus: A Naturalistic Model of I-hood; 1.4. From Here Onwards; Chapter Two From the I to the Absolute; 2.1. Connecting Kant and Spinoza; 2.2. Baruch de Spinoza; 2.2.1. Substance or Deus sive Natura; 2.2.2. Attributes and Modes of the One Substance; 2.2.3. Free Will and Intention; 2.2.4. The Role of Philosophy and Religion; 2.3. The Early Reception of Spinoza's Philosophy; 2.4. Pantheism Controversy.

2.5. Merging the Absolute with the God of the Bible2.6. The I and the Absolute; 2.7. From Here Onwards; Chapter Three Schelling: The I and its Ground; 3.1. Philosophical Stages and Teachers; 3.2. The Absolute as I in the Early Schelling; 3.3. Attempts at Cutting the Gordian Knot of Philosophy; 3.3.1. Philosophy of Nature; 3.3.2. Transcendental Philosophy; 3.3.3. System of Identity; 3.4. Philosophy as the System of Freedom; 3.4.1. The Absolute and God; 3.4.2. God and World; 3.4.3. World and Evil; 3.4.4. Evil and God; 3.5. From Here Onwards; Chapter Four Hölderlin: The I and its Ground.

4.1. Judgment and Being4.2. Self-Consciousness; 4.3. Worldly Echoes of Being; 4.3.1. Being and the Innocent; 4.3.2. Being and Nature; 4.3.3. Being, Beauty, and the Poet; 4.4. Religion; 4.5. Life's Conflicting Tendencies; 4.6. Being and History; 4.7. The Eschaton and Celebration of Peace; 4.7.1. Christ; 4.7.2. The Father, Being, and All-Unity; 4.8. From Here Onwards; Chapter Five Intellectual Intuition and Metaphysics; 5.1. Fichte; 5.1.1. Intellectual Intuition in Line with Kant; 5.1.2. Idealism versus Dogmatism; 5.2. Schelling; 5.2.1. From Fichte's Absolute I to Spinoza's Substance.

5.2.2. Schwärmerei, Art, or Philosophy?5.3. Hölderlin; 5.3.1. Poetry and Philosophy; 5.3.2. Grasping the Father's Ray . . .; 5.3.3. ... and Wrapping it in Song; 5.3.4. The Hubris of the Poet; 5.4. From Here Onwards; Chapter Six The Absolute Ground versus God; 6.1. Henrich's Metaphysics; 6.1.1. An Absolute and Obscure Ground; 6.1.2. All-Unity and Freedom; 6.1.3. The Philosopher about Religion; 6.1.3.1. Explanation for the Variety of Religions; 6.1.3.2. Gratitude as the Basis of Religious Praxis; 6.2. Rahner's Metaphysics; 6.2.1. Being and Beings; 6.2.1.1. The Openness for Being.