By Paul Tillich
Tillich's paintings on Schelling.
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Additional info for Mysticism and Guilt-Consciousness in Schelling's Philosophical Development
Is clearly an an of the theoretical faculty" (I :333n). If this interpretation of the postulate stands, two alternatives are possible: either the being of God is conceived of as not absolute, hut only "as an existence that is absolute not through itself, hut only so far as nothing higher than it is known"-this is the empirical concept of God to which one dings in order to avoid the abomination of Spinozism (1:309);4 or, once the unworthiness of this idea has been recognized, real absoluteness is ascribed to God, but this leads to the annihilation of freedom and act, in the manner of dogmatism.
At this point a new concept of God arises, formed of the concept of identity. ''iv Kant did not call it God. His positive idea of God did not arise out of the concept of truth, but oul of the moral problem. However, a consistent development of the concept of identity must find its highest principle in the Kantian univnsal reason- Schlatter calls "consciousness in general" an abstraction and is surprised that Kant considered it reaL This would be justified had the concept originated by abstracting from particular rational beings.
The Mvral World Order'>' The theoretical development leads then to the following situation: critical philosophy can assert itself only through the actual synthesis. However, the absolute synthesis is essential to the concept of [actual] synthesis as its presupposition and goal. Nevertheless, if the absolute synthesis is conceived as accomplished, then a new dogmatism arises, and the autonomy and freedom of the subject are annihilated. The postulate of practical reason saves us from this antinomy of theoretical reason.