The vital point is that things in themselves and ‘representations’ cannot be absolutely different because we know a world which exists independently of our will which can yet be affected by our will:one can push as many transitory materials as one wants, which become finer and finer, between mind and matter, but sometime the point must come where mind and matter are One, or where the great leap that we so long wished to avoid becomes inevitable.The Naturphilosophie includes ourselves within nature, as part of an interrelated whole, which is structured in an ascending series of ‘potentials’ that contain a polar opposition within themselves. The model is a magnet, whose opposing poles are inseparable from each other, even though they are opposites. As productivity nature cannot be conceived of as an object, since it is the subject of all possible real ‘predicates’, of the ‘eddies’ of which transient, objective nature consists. However, nature's ‘inhibiting’ itself in order to become something determinate means that the ‘principle of all explanation of nature’ is ‘universal duality’, an inherent difference of subject and object which prevents nature ever finally reaching stasis. At the same time this difference of subject and object must be grounded in an identity which links them together, otherwise all the problems of dualism would just reappear. In a decisive move for German Idealism, Schelling parallels the idea of nature as an absolute producing subject, whose predicates are appearing objective nature, with the spontaneity of the thinking subject, which is the condition of the syntheses required for the constitution of objectivity, thus for the possibility of predication in judgements.
one can push as many transitory materials as one wants, which become finer and finer, between mind and matter, but sometime the point must come where mind and matter are One, or where the great leap that we so long wished to avoid becomes inevitable.
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