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Schelling divided philosophy into a negative philosophy, which developed the idea of God by means of reason alone, and, in contrast, a positive philosophy, which showed the reality of this idea by reasoning a posteriori from the fact of the world to God as its creator.
Explicating the structure of the finite world leads to "negative philosophy, but much has already been gained by the fact that the negative, the realm of nothingness, has been separated by a sharp limit from the realm of reality and of what alone is positive" (SW I/6, p. 43).
As with Schelling's distinction between positive and negative philosophy and the limits of the later, Rosenstock-Huessy is highly suspicious of abstractions and he believes that philosophers have tended to put too much faith in them, believing that they provide the magic key for bringing order into the disorder of the world.
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These views reflect a positivistic conception of scientific knowledge and the negative judgment of philosophy that typically goes with it.
This finding has been seized upon by those seeking 'evidence' that abstinence is the bedrock of recovery and harm reduction is a negative and oppositional philosophy.
This may sound like an optimistic rationalism, but the corrective of negative theology and philosophy was also present in the mind of Aquinas.
But this is not to deter applicants from non-competitive sport backgrounds, who can still benefit from upbeat Coe philosophy: "negative thoughts are not helpful", "believe in yourself", "the most any of us can do is the best we can do".
The main fact is that the unparalleled influence of the Areopagite writings preserved in the Latin West an idea, which otherwise could have been repressed and lost (since it cannot easily be coordinated with rationality)—that of a negative theology or philosophy that could act as a counter-poise against rationalism.
Partly out of distaste for the mechanism and enshrinement of matter of such views, and partly out of his reaction, both positive and negative, to the philosophy of Hegel, Croce espoused what he called 'Absolute Idealism' or 'Absolute Historicism'.
After reading Hume's Enquiry concerning Human Understanding in German translation sometime after 1755, Kant distinguishes between real and logical grounds/opposition in his Attempt to Introduce the Concept of Negative Magnitudes into Philosophy (1763) to avoid Hume's objection that there is no logical contradiction in the existence of one thing not following the existence of another.
After long decades of dormancy when logical positivism seemed to yield only negative conclusions in the philosophy of religion, a resurgence of interest in traditional theism occurred in mainstream philosophy of religion.
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