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The Voyage of Philosophy : Dr.Ahn’s youtube philosophy class
Unit 31-1 The oldest systematic program of German Idealism
1. philosophy as system
The philosophy of German Idealism refers to the philosophy from Kant to Hegel. Through this philosophy Germany became the strong nation of philosophy. The influence of this philosophy is still alive. This philosophy can be compared with the great Greek classical philosophy of Plato and Aristotle.
By the way a short document, which can be called the smallest seed of the great systematic philosophies, was found in the early 20th century and attracted a great attention of philosophy and science. It is called “the oldest systematic program of German Idealism”, in German “das älteste Systemprogramm des deutschen Idealismus”
2. “the oldest systematic program of German Idealism”
Since the discovery of the document the interpretation of source of German idealism has become active.
First of all Hegel wrote the document, however the author of it might not be Hegel. Because Hegel could copy the writing. Otherwise Hegel could record the writing. This is the critical problem about the document. The doubt of Hegel’s authorship results from
the philosophical content of it. As regards the content of the document, the authorship might be rather ascribed to Schelling or Hölderlin.
Hegel’s friends group was made up of Hegel, Schelling and Hölderlin. They were all from the German state of Baden Würtenberg, Stuttgart and its vicinity.
These 3 friends studied together in Tübingen Seminary, and further they shared a dormitory room. Therefore their thoughts were quite similar. Most of all they were all strongly impressed by the French Revolution.
The document called “the oldest systematic program of German Idealism” was found in an auction 1913 and hereafter was sold to Berlin Royalmuseum.
Then this document was published in 1917 by Franz Rosenzweig, who titled this document “The oldest systematic program of German Idealism” (das älteste Systemprogramm des deutschen Idealismus).
3. The problem of authorship of “the oldest systematic program of German Idealism”
There are three position about the authorship of “the oldest systematic program of German Idealism”.
Firstly, Rosenzweig, the first publisher of the document, ascribed it to Schelling because some of its contents are similar to those of Schelling’s publication “The system of transcendental idealism 1799”.
Secondly E. Cassirer ascribed the authorship of the document to Hölderlin: Hölderlin and this document have something in common : the aestheticism. The idea of beauty was regarded as the unity of theory and praxis, philosophy and mythology, folks-religion and priests-religion.
Mature Hölderlin’s thought is characterized by “poetical pantheism”, which is expressed in Hölderlin’s novel “Hyperion or the Hermit in Greece”. Hölderlin emphasizes the beauty. On the fundament of beauty Hölderlin synthesizes the nature, the mythos and the religion.
The aestheticism which appears in the last half of “the oldest systematic program of German Idealism” is analogous to “Athenian Discourse” in “Hyperion”.
Thirdly there is a position that regards the author of this document as Hegel, who selbst recorded the document. This position is represented by Otto Pöggler.
To speak in advance my (Dr.Ahn) thought is that this document was not conceived by one person but by two, i.e. Schelling and Hölderlin. Namely the document belongs to both of them. Further Hegel wrote down the thoughts of his two friends. In the following representation Schelling’s part will be marked ① and Hölderlin’s part will be marked ②.
4. the presentation and interpretation of original text of “the oldest systematic program of German Idealism”
part ① : Schelling’s original thought
Text
An Ethics. Since all metaphysics will henceforth fall into morals-- for which Kant, with both of his practical postulates has given only an example and exhausted nothing, so this ethics will contain nothing other than a complete system of all ideas, or what is the same, of all practical postulates.
(interpretation)
Here Kant’s thought about metaphysics is revealed. Namely the metaphysics as the cogniton of God, soul, freedom can’t be sustained as previously. To suppose an entity falls into dogmatism if it is not going through criticism of cognition. On top of it Hegel’s friends received the postulates of pracitical reason by Kant. Kant suggested that the traditional metaphysics is possible through the postulates of practical reason. However the postulates of practical reason are merely an conjecture, supposition.
Text
The first idea is naturally the conception of my self as an absolutely free being. Along with the free, self-conscious being an entire world emerges simultaneously-- out of nothingness-- the only true and conceivable creation out of nothingness-- Here I will descend to the fields of physics; the question is this: How should a world be constituted for a moral being? I should like to give our physics, progressing laboriously with experiments, wings again. So whenever philosophy provides the ideas, experience the data, we can finally obtain physics on the whole, which I expect of later epochs. It does not seem as if present day physics could satisfy a creative spirit such as ours is or should be.
(interpretation)
The author(=Schelling) correlates the philosophy of Kant with that of Fichte. Namely he matches the concept of idea(=Idee) with that of the ego (=das Ich), which is the basic principle of Fichte’s “Science of Knowledge”.
The free self-conscious being is as absolute declared. This is a radicalization of the ego-philosophy of Fichte.
It is a characteristic of young Schelling, who tried to combine Fichte with Spinoza.
Then the concept of the world (=an entire world) emerges. The world is in other words the whole of finite things i.e. universe or nature. It is said that an entire world emerges simultaneously-- out of nothingness --. This phrase hints the christian concept of creation “creatio ex nihilo”.
However this project of young Schelling which tried to connect various ideas of different sources with another is difficult to succeed.
The concept of world is exchangeable with nature. Here is the beginning of Schelling’s own thought. Schelling’s own idea of philosophy is nature philosophy. Further the essence of Schelling’s nature philosophy (1799) lies in the concept of “physics”. Scelling’s concept of “physics”, later “speculative physics” emphasizes the unity of duality or polarity.
Therefore nature philosophy is reduced to (speculative) physics.
In this regard he criticizes the physics in normal sense i.e. physics as science. His concept of philosophical physics or speculative physics is yet to come : So whenever philosophy provides the ideas, experience the data, we can finally obtain physics on the whole, which I expect of later epochs.
Text
From nature I come to man's works. The idea of the human race first-- I want to show that there is no idea of the state because the state is something mechanical, just as little as there is an idea of a machine.
Only that which is the object of freedom is called idea. We must therefore go beyond the state!-- Because every state must treat free human beings like mechanical works; and it should not do that; therefore it should cease. You see for yourself that here all the ideas, that of eternal peace, etc., are merely subordinate ideas of a higher idea. At the same time I want to set forth the principles for a history a human race here and expose the whole miserable human work of state, constitution, government, legislature-- down to the skin.
Finally the ideas of a moral world, deity, immortality-- overthrow of everything ((superstition)) pseudo doctrines, persecution of the priesthood which recently poses as reason, come through itself.
--(The) absolute freedom of all spirits who carry the intellectual world within themselves, and may not seek either God or immortality outside of themselves.
interpretation
Here the antipathy to state appears. From the phrase “there is no idea (=Idee) of the state” is to be concluded that the author of this document cannot be Hegel. Because from the very beginning Hegel regarded the state as positive: The state is essential to human life.
Further the thought of nagative state might stem from Rousseau’s naturalism : In the state of nature there is no social restraint or bondage, man was born free etc. From this standpoint the state would be regarded as machine which suppresses the freedom of the mankind. Therefore the state is compared to mechanical works. Besides state constitution, government, legislature are critically treated. The author is anti-political. In this respect either Hölderlin cannot be the author of this document. He wanted to elevate the folk through the folks-education. The protagonist of his roman, Hyperion is to be destined folks-teacher. As later represented, the author criticizes the religion including deity, priesthood. However Hegel and Hölderlin are religions-friendly.
Kant's 1795 essay, "Perpetual Peace: A Philosophical Sketch" is also alluded here in this document. However the importance of it is decreased : The idea of eternal peace is subordinated to a higher idea, which will be soon revealed as the idea of (absolute) freedom. I.e. the idea of peace is based on that of freedom.
In addition the major ideas (=Ideen) of Kant’s philosophy i.e. God, world and immortality of soul are treated, however they are all critically treated. I.e. they are derivative from absolute freedom of all spirits.
This thought stems however from Fichte : In his work “An Attempt at a Critique of All Revelation” Fichte tried to found the religion-things on the alienation theory, according to which the idea of God as the lawgiver is no other than that of human reason. In this respect Fichte was regarded at that time as an atheist.
The author of this part of the manuscript, Schelling also follows Fichte’s opinion about the religion-things. In terms of young Schelling : The absolute freedom of all spirits (•••) may not seek either God or immortality outside of themselves.
I.e. there is no God outside our reason, human spirit.
part ⓶ : Hölderlin’s original thought
text
Finally the idea which unites all, the idea of beauty, the word taken in the higher taken in the higher platonic sense.
interpretation
From now on the philosophical aestheticism of Hölderlin appears on the scene: The idea of beauty is located on the center of philosophical system. This is an evident characteristic of Hölderlin’s thought. Therefore E. Cassirer regarded this manuscript as belonging to Hölderlin.
Furthermore the idea which sees beauty as the center of philosophy is related with Kant’s thought : theoretical reason and practical reason are mediated through aesthetical reason (=judgment). The beauty as the ground of philosophy is strengthened through the Platonic Idea of beauty.
text
I am convinced that the highest act of reason, which, in that it comprises all ideas, is an aesthetic act, and that truth and goodness are united like sisters only in beauty-- The philosopher must possess just as much aesthetic power as the poet. The people without aesthetic sense are our philosophers of the letter. The philosophy of the spirit is an aesthetic philosophy. One cannot be clever in anything, one cannot even reason cleverly in history-- without aesthetic sense. It should now be revealed here what those people who do not understand ideas are actually lacking-- and candidly enough admit that everything is obscure to them as soon as one goes beyond charts and indices.
interpretation
The phrase “the (highest) act of reason” also refers to the aesthetical judgment in Kant’s critical philosophy as above mentioned. Somehow Hölderlin here seems to assert the primacy of aesthetical reason, with which however Kant would disagree. Kant didn’t give aesthetics the position of reason or knowledge. He thought of the perception of beauty as judgment.
By Hölderlin goodness and truth are united in beauty as above discussed.
In this regard philosopher is identified with poet. The philosopher must have as much aesthetic power as the poet.
However sort of philosopher who doesn’t have aesthetical sense is philosopher of the letter. This words allude a Bible phrase : “He has made us competent as ministers of a new covenant – not of the letter but of the Spirit; for the letter kills, but the Spirit gives life”. (2. Corinthian 3 : 6)
In contrast to the philosopher of letter who has no aesthetic sense the philosopher of the Spirit has aesthetic sense.
Hegel and his Tübingen friends are theology students, therefore they were well aware of the Bible. The philosopher of letter is according to Hölderlin dependent on charts and indices. This thought alludes for example Kant’s category table. In this regard the philosopher of letter could suggest Kant’s philosophy.
text
Poetry thereby obtains a higher dignity; it becomes again in the end what it was in the beginning-- teacher of (history) the human race because there is no longer any philosophy, any history; poetic art alone will outlive all the rest of the sciences and arts.
interpretation
The place of poetry is conspicuous among the various arts. This might refer to the (Greek) mythology, which Hölderlin emphatically admired e.g. in his roman “Hyperion”. Poetry is therefore the oldest art form, from which other forms of human intelligences e.g. philosophy, history, picture and sculpture. Poetry is therefore the genuine teacher of human race. Therefore no philosophy without poetry. What the poetry was in the beginning is so to speak the possibility of art or artistic impulse.
On the contrary what the poetry is in the end is the actuality of art or formation of art. In Hölderlin’s words in the beginning was the beauty. Beauty and poetry are beginning and end of all.
Therefore in the roman “Hyperion” it reads : “The first child of the godly beauty is the art. The second daughter is religion”.
text
At the same time we so often hear that the great multitude should have a sensual religion. Not only the great multitude, but even philosophy needs it. Monotheism of reason and the heart, polytheism of the imagination and art, that is what we need!
(interpretation)
Here appears the thing of religion. Hölderlin’s homeland acquaintance Schiller tried to interpret the story of Exodus in his writing “Mission of Moses”.
(This content was introduced in unit 13-1 “Mission of Moses” in this YOUTUBE “The Voyage of Philosophy”)
Schiller maintained that the old Egyptian religion was divided into priests-religion and folks-religion. He said the one is monotheism and the other is polytheism.
Further monotheism refers to deism, said Schiller. Polytheism is none other than idolatry, which was thought of imagination and art.
Moses used the folks-religion i.e. polytheism and idolatry in order to fortify the constitution and nation i.e. the state.
Likewise Hegel and Hölderlin followed the idea of Schiller regarding religion : They shared the ideas of folks-religion and folks-education.
text
First I will speak about an idea here, which as far as I know, has never occurred to anyone's mind-- we must have a new mythology; this mythology must, however, stand in the service of ideas, it must become a mythology of reason.
(interpretation)
The idea of dual religion i.e. elite religion and folk religion leads to the concept of a new mythology by Hölderlin. That is a mythology of reason. Priest-religion or elite-religion is as over said none other than deism, which is actually some philosophical doctrine or world-view. On the contrary folks-religion, polytheism is the work of art and imagination. The unity of the each other different religions is however possible through the idea of beauty.
Hölderlin’s concept of new religion would later turn into the motto of romanticism.
text
Until we make ideas aesthetic, i.e., mythological, they hold no interest for the people, and conversely, before mythology is reasonable, the philosopher must be ashamed of it. Thus finally the enlightened and unenlightened must shake hands; mythology must become philosophical, and the people reasonable, and philosophy must become mythological in order to make philosophy sensual.
(interpretation)
Here we see the concept of unifications-philosophy appear which includes former thoughts of Hölderlin : the unity of philosophy and mythology, of the enlightened and unenlightened : sensual
philosophy, reasonable mythology.
The term “unifications-philosophy” determines the early developments of Hölderlin and Hegel. The unifications-philosophy seeks to enlighten the nation through folks-religion and folks-education.
text
Then eternal unity will reign among us. Never again the contemptuous glance, never the blind trembling of the people before its wise men and priests. Only then does equal development of all powers await us, of the individual as well as if all individuals. No power will be suppressed any longer, then general freedom and equality of spirits will reign-- A higher spirit sent from heaven must establish this religion among us, it will be the last work of the human race.
(interpretation)
In Hegel’s words “the ideal of youth” is here represented. Under the idea of beauty general freedom and equality will be reached. An utopian world is coming. A higher spirit sent from heaven will lead us to the paradise. It is a totally optimistic, idealistic prognosis of future.