Oldal 233 [233]
OCR
WHICH INITIATION DOES NOT LEAD ÁSTRAY FROM THE IRUE MYSTERIES As Schelling’s Introduction ends with Lecture VIII on the grounding of positive philosophy, we may ask: what grounds did he actually disclose? Is it still a cognoscendum, the most worthy of all that can be known? In which experience (presentiment, Ahndung)** can these grounds reveal themselves as the most worthy of existence? In which position does reason find itself immersed after the moment when its entelecheia has been oriented toward an ultimate /Letztes] existence [das Unvordenkliche]? The negativity which Schelling puts to the test in the negative “science of reason,” causes—as he calls it—“a constant overthrow [Umsturz] of reason”® in order to pass over into real knowledge. It involves passing over a potentia ad actum. On the rebound, positive philosophy also yields a reverse “overthrow of reason.” Indeed, when from “that which just is [das bloss Seynde or das Seyn], every idea, that is every potency, is excluded,” reason is set outside itself or is “absolutely ecstatic.”" In the orientation toward the Absolute Prius or das Uberseynde, or the unprethinkable, reason is overthrown into ecstasy. In this position, reason will thereafter, a posteriori, acquire “that which just is” [das bloss Seyende] as its content, “and in this way return to itself at the same time.””? Negative philosophy (or the science of reason) joins positive philosophy, but only afterwards, as posterius, after having experienced ecstatically the absolute transcendence* in which things in their Seyendessein come to be comprehended. Respecting this order, philosophy as a science can be a philosophy of revelation. It is scientific not simply because a “science of reason” (for instance a transcendental logic) is, so to say, put to work, but also because philosophy has—prior to this logic, prior to this potency— posited itself within what posits itself as pure actuality, i.e., “that what is genuinely and properly true, Truth itself.”“* This position, having posited itself into the cognizance of “Truth itself,” marks the initiation into the mysteries of existence as being completed. PART II: THE PRE-CRITICAL AND CRITICAL KANT ON “POSITIVE” PHILOSOPHY AND MYSTERIES, RESPECTIVELY I continue my analysis with two inquiries on Kant (1724-1804). The first refers to his pre-critical work Nova Dilucidatio (1755) and, in particular, to his demonstration of the existence of God (Propositio VII), focussing on 38 Grounding, Lecture VI (SW I1/3, 111). 3° Grounding, Lecture VII (SW II/3, 152). 10 Grounding, Lecture VIII (SW 11/3, 162). 4 Grounding, Lecture VIII (SW 11/3, 163). ® Grounding, Lecture VIII (SW 11/3, 163). 13 Grounding, Lecture VIII (SW 11/3, 169). 4 Grounding, Lecture VIII (SW I1/3, 150). + 231 ¢ Daréczi-Sepsi-Vassänyi_Initiation_155x240.indb 231 6 2020.06.15. 11:04:22
