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“To achieve great things we must be self-confined...mastery is revealed in limitation.”
― Friedrich Wilhelm Joseph Schelling

“In general we are reminded that the word heimlich is not unambiguous, but belongs to two sets of ideas, which, without being contradictory, are yet very different: on the one hand it means what is familiar and agreeable, and on the other, what is concealed and kept out of sight. Unheimlich is customarily used, we are told, as the contrary only of the first signification of heimlich, and not of the second. [...] On the other hand, we notice that Schelling says something which throws quite a new light on the concept of the Unheimlich, for which we were certainly not prepared. According to him, everything is unheimlich that ought to have remained secret and hidden but has come to light.”
― Sigmund Freud, The Uncanny

“The link established by Christian theology between oikonomia and history is crucial to an understanding of Western philosophy of history. In particular, it is possible to say that the concept of history in German idealism, from Hegel to Schelling and even up to Feuerbach, is nothing besides an attempt to think the “economicâ€� link between the process of divine revelation and history (adopting Schelling’s terms, which we have quoted earlier, the “co-belongingâ€� of theology and oikonomia). It is curious that when the Hegelian Left breaks with this theological concept, it can do so only on condition that the economy in a modern sense, which is to say, the historical self-production of man, is placed at the center of the historical process. In this sense, the Hegelian Left replaces divine economy with a purely human economy.”
― Giorgio Agamben, The Omnibus Homo Sacer

“Es ist im strengsten Verstande wahr, daß, wie der Mensch überhaupt beschaffen ist, nicht er selbst, sondern entweder der gute oder der böse Geist in ihm handelt; und dennoch tut dies der Freiheit keinen Eintrag. Denn eben das In-sich-handeln-Lassen des guten oder bösen Prinzips ist die Folge der intelligiblen Tat, wodurch sein Wesen und Leben bestimmt ist.”
― F.W.J. von Schelling, The Abyss of Freedom/Ages of the World

“(..) und kein einzelner Ton für sich macht eine Disharmonie aus.”
― F.W.J. von Schelling, The Abyss of Freedom/Ages of the World

“Despite Schelling’s aspirations and claims, he was instrumental not in the completion of metaphysics, but rather in its abandonment.”
― Alan White, Absolute Knowledge: Hegel and the Problem of Metaphysics

“Nevertheless, we should take the worries about reducing theology to philosophy seriously. So what we need is a philosophical approach to Divine revelation that steers clear of two oposing forms of reductionism that we have encountered so far: On the one hand, a philosophical rationalism that aims at reducing articles of faith to philosophical principles, on the other hand, a theological fideism that takes itself to be free of the restrictions of rationality and reason, and despises rational analysis in matters of faith.”
― Henning Tegtmeyer

“Segundo Schelling, a arte é produto ou consequência da concepção de mundo segundo a qual o sujeito se torna o seu objecto e o próprio objecto se torna o seu próprio sujeito. A beleza é a imagem do infinito no finito. E o principal carácter da obra de arte é o infinito inconsciente. A arte é a união do subjectivo com o objectivo, da natureza com a razão, do inconsciente com o consciente. E por isso a arte é a mais elevada forma de conhecimento. A beleza é a contemplação das coisas em si mesmas, como elas são na base de todas as coisas (in den urbilden). O belo é produzido não pelo artista através do seu conhecimento ou vontade, mas pela própria ideia de beleza nele.”
― Tolstoy, Leo,, What Is Art?

“all the others who tried to penetrate the philosophy of identity, had noticed nothing of the real joke, namely, that all this was just bits of nonsense which existed only in Schelling's head and laid no claims whatever to any influence on the external world.”
― Friedrich Engels, Anti-Schelling

“Schelling claims each and every thing he acknowledges in Hegel as his own property”
― Friedrich Engels, Anti-Schelling

“When Schelling says that “to philosophize about nature means to create nature,â€� it should not be collapsed into the prima facie quite similar statement by Kant, that “He who would know the world must first manufacture it—in his own self, indeed.â€� Kant’s approach to the study of nature is grounded in subjective voluntarism, wherein the philosopher fabricates “natureâ€� as his own object according to the transcendentally deduced categories delimiting his experience. Schelling’s Naturphilosophie, on the contrary, re-interprets the epistemic position of the natural scientist: where the post-Kantian scientist can only grasp himself as thinking about nature from beyond nature, Schelling’s scientific method involves awakening to oneself as “nature itself philosophizing (autophusis philosophia)â€� As Grant describes it, “What thinks in me is what is outside me.â€� If the Naturphilosoph is able to think as nature, she becomes “a new species equipped with new organs of thought.”
― Matthew David Segall, The Re-Emergence of Schelling: Philosophy in a Time of Emergency