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Without the recollection of the deed of thought, propositions are meaningless, most dramatically those concerning the highest matters such as good and evil. Schelling’s example of tautology “which, if it is not to be altogether meaningless, retains this [living] relationship [of antecedent to consequent]” (342), serves to show the bond of meaning (Sinn) to the deed of thinking. ” But tauto does not mean the merely identical. Schelling’s examples show that in order for a tautology to mean anything, that is, “mean” at all such that one is even able to recognize it as a tautology, a deed has to occur.

1 Schelling writes: “The philosophy of nature of our time has established the distinction in science for the first time between essence (Wesen) insofar as it exists, and essence insofar as it is the ground of existence” (357). 2 I reproduce the most directly germane among them, all from Darstellung meines Systems der Philosophie (Presentation of my System of Philosophy) (1801) in which Schelling’s philosophy of nature is expounded in a more finished form than in his 1797 Ideen zu einer Philosophie der Natur (Ideas toward a Philosophy of Nature).

Thus, the presence of good and evil in the philosopher must serve as the sign of freedom. Schelling has said, however, that the philosopher is the one who keeps the understanding pure and undarkened by evil. What can be made of this provocation? Clearly, good and evil are co-present in human beings, and for Schelling their strife provokes the recognition of human freedom, that is, of freedom individualized, that is, of living freedom. While the philosopher is certainly given over to that strife in ways that will become clear as the Freedom Essay progresses, the philosopher’s task is to keep the understanding (Verstand) pure and undarkened by evil.

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Solution Manual to A Modern Formal Logic Primer, Volume I by Taylor P.


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