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WHICH INITIATION DOES NOT LEAD ÁSTRAY FROM THE IRUE MYSTERIES to possibility or essence entails "that nothing can be conceived as possible unless whatever is real in every possible concept exists and indeed exists absolutely necessary.”*! 3. One-ness. The absolutely necessary Being is predicated of omnitudo realitatis which itself is identified as “an Infinite Being” [ein unendliches Seiendes].” It contains in itself “whatever is real in every possible concept [was in jedem möglichen Begriff real ist]” or “so to speak, [contains] the material of all possible concepts.” Based on the fact of its absolutely necessary existence, “it must be concluded that only one such Being exists absolutely necessarily.”°* Following the principle of determining grounds /Realgrund], “one must conclude that this omnitudo realitatis exists in God as its Realgrund.”” Kant’s fundamental question “How it comes about that there is, in general, something which can be thought” is answered in a manner to which Schelling would also subscribe: “how that should come about is something which cannot be conceived at all, unless it is the case that whatever is real in the concepts exists in God, the source of all reality.”°° 4. Spiritualness. In another work of the pre-critical Kant, his Only Possible Ground of Proof for a Demonstration of God’s Existence (1763), his argument from 1755 is presented more extensively. In this work, one finds an argument for the following proposition: “The necessary Being is a mind /Geist}.”°’ If the later Schelling had checked Kant’s pre-critical works—written antecedent to when, as he says, “Kant was pulling himself entirely back within the limits of the negative of just the logical”**—he would have been surprised to discover in a concise way what he himself was propounding in his later works on positive philosophy. It is definitely the effect of his Copernican revolution toward a science of reason in the shape of a transcendental idealism that the early Kant’s “positive” thinking on existence turned into a—for Schelling “negative”’—transcendental logic of the pure understandings categories of modality and their corresponding principles. B. The Critical Kant on “Reason also has its Mysteries” An intriguing case in the history of philosophical investigations on mysteries is Kant’s critical discussion of this theme in his Religion within the Boundaries of mere Reason (1793) in connection with his On the Miscarriage of all 51 Nova Dilucidatio, Prop. VU, Ak 1, 395. 52 Ibid. 53 Ibid. 54 Ibid. 55 Ibid. 56 Nova Dilucidatio, Prop. VU, Ak 1, 395-396. 57 Only Possible Argument in Support, Ak 2, 87. °8 Grounding, Lecture V (SW 11/3) 84. e 233 ¢ Daréczi-Sepsi-Vassänyi_Initiation_155x240.indb 233 6 2020.06.15. 11:04:22
