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By Peter Koslowski (ed.)

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Schelling remains within the idea of German Idealism that absolute knowledge as knowledge of the absolute is possible, and that this absolute task is the goal of philosophy as the theory of the totality of being. He transforms this absolute knowledge into historical empiricism or historism which he also calls metaphysical empiricism by dividing philosophy in a genial way in a logical, dialectical and in a positive, historical part. Only the two sides of the angle that forms the system of philosophy, the historical, positive one and the logical, dialectical one, are able to give a complete knowledge of being.

55-160 (=Societ), vol. 14, p. 55. 17 Cf. FRANZ VON BAADER: Elementarbegriffe tiber die Zeit als Einleitung zur Philosophie der Socle tat und der Geschichte, 1831, in: Samtliche Werke, loc. ), vol. 14, p. 29. 18 Societ. 14, 68. 19 Or, as Leo Schestow has stated it, history is the unjust judge to whom, according to the passing on of Russian pilgrims, the fighting parties are forced to turn in pagan countries. LEO SCHESTOW: Athen und Jerusalem. 20 The philosophical proposition that history is historical and transient is only possible from a standpoint outside history which would allow the thinker to overlook the entirety of history and to recognize that it is temporal and historical and therefore transient itself.

Vol. VI, p. 139). The positive philosophy and philosophy of revelation is not a philosophy of history {Philosophie der Geschichte) but a historical philosophy {geschichtliche Philosophie) that follows the acts and actualization of the absolute in the higher history of revelation (ibid, p. 138f. footnote). 26 HISTORY AS THE CONTROL OF SPECULATION revelation to be the central manifestation of the absolute within the absolute's general manifestation in the universe. The objection from the point of view of freedom against the merely logical and speculative identity system is that the absolute cannot be totally dependent on the object.

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