James
Mclachlan does in his important essay one of the things I wrote in my
book that I could not do there: he sets out in greater detail the content
of the philosophy of the later—or middle to later—Schelling,
and in particular the so-called Freiheitsschrift. The reason
why I could not do this, but presented only a broad outline, was that
this philosophy was not taken up in its entirety in the broader current
of personalism in the nineteenth century that on my analysis is the main
one. A more thorough analysis of Schelling's later work was not relevant
in the context of the historical argument of the book. In the nineteenth
century, certain new perspectives of Schelling's were disentangled from
his later philosophy as a whole and inserted into the alternative whole
of the so-called speculative theist or personal idealist philosophy (I
am forced here to generalize to a greater extent than in the book).
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