By Friedrich Wilhelm Joseph Von Schelling, Mason Richey, Markus Zisselsberger
Translated right here into English for the 1st time, F. W. J. Schelling's 1842 lectures at the Philosophy of Mythology are an early instance of interdisciplinary pondering. In trying to exhibit the advance of the concept that of the divine Godhead in and during numerous mythological structures (particularly of old Greece, Egypt, and the close to East), Schelling develops the concept that many philosophical techniques are born of religious-mythological notions. In so doing, he brings jointly the fundamental relatedness of the advance of philosophical platforms, human language, background, old artwork varieties, and spiritual inspiration. alongside the way in which, he engages in analyses of recent philosophical perspectives concerning the origins of philosophy's conceptual abstractions, in addition to literary and philological analyses of historic literature and poetry.
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Additional info for Historical-Critical Introduction to the Philosophy of Mythology
Viii). same time the first who felt it to some degree necessary also to make the genesis in this reading comprehensible. He did not demur at considering philosophers to have been the authors; the original contents of mythology were, for him, more or less consistent philosophical statements about the formation of the world. That Zeus robbed his father Cronus of the throne and, according to some accounts, of his masculinity, means (I am perhaps not making use of his exact words) that creative Nature, over a certain length of time, brought forth merely wild and monstrous things (such as the inorganic world); after this there came a moment when the production of  mere quantity ceased, and in place of the misshapen and formless, the structured organic world was generated.
Is not, though, every act of naming already a personification, and if things admitting of an opposite are understood, or explicitly signified, by all languages in terms of gender differences;LXXXIV if the German language makes the sky masculine and the earth feminine; space masculine and time feminine: is it still far from there to the expression of spiritual concepts in terms of male and female deities. One is almost tempted to say that language itself is just etiolated mythology, that what mythology still preserves in living and concrete distinctions might be preserved in language only in abstract and formal ones.
Since he who for example calls the snow “snow,” certainly represents the object, but does not really think of it. But for them it is the concept which matters, and the nomenclature too should fix this concept. Thus they wish, for example, to express the three kinds of bad weather, snow, rain, and hail. It is found of hail that it pounds, and thus they could say “the 21 On the Nature and Treatment of Mythology. Leipzig 1819. p. 47. pounding one,” but with that only a predicate would be expressed, not an object.