In the “Further Exposition of the System of Philosophy” which the “New Journal for Speculative Physics” furnishes, Schelling chose other forms; for, by reason of incompletely developed form and lack of dialectic, he had recourse to various forms one after another, because he found none of them sufficient. Instead of the equilibrium of subjectivity and objectivity, he now speaks of the identity of existence and form, of universal and particular, of finite and infinite, of positive and negative, and he defines absolute indifference sometimes in one and sometimes in another form of opposition, just according to chance. All such oppositions may be employed; but they are only abstract, and refer to different stages in the development of the logical principle itself. Form and essence are distinguished by Schelling in this way, that form, regarded on its own account, is the particular, or the emerging of difference, subjectivity. But real existence is absolute form or absolute knowledge immediately in itself, a self-conscious existence in the sense of thinking knowledge, just as with Spinoza it had the form of something objective or in thought. Speculative Philosophy is to be found in this assertion, not that it asserts an independent philosophy, for it is purely organization; knowledge is based on the Absolute. Thus Schelling has again given to transcendental Idealism the significance of absolute Idealism. This unity of existence and form is thus, according to Schelling, the Absolute; or if we regard reality as the universal, and form as the particular, the Absolute is the absolute unity of universal and particular, or of Being and knowledge. The different aspects, subject and object, or universal and particular, are only ideal oppositions; they are in the Absolute entirely and altogether one. This unity as form is intellectual intuition, which posits Thinking and Being as absolutely alike, and as it formally expresses the Absolute, it becomes at the same time the expression of its essence. He who has not the power of imagination, whereby he may represent this unity to himself, is deficient in the organ of Philosophy.
But in this consists the true absoluteness of all and each, that the one is not recognized as universal, and the other as particular, but the universal in this its determination is recognized as unit of the universal and particular, and in like manner the particular is recognized as the unity of both.
Construction merely consists in leading back everything determined and particular into the Absolute, or regarding it as it is in absolute unity; its determinateness is only its ideal moment, but its truth is really its Being in the Absolute. These three moments or potencies - that of the passing of existence (the infinite) into form (the finite), and of form into existence (which are both relative unities), and the third, the absolute unity, thus recur anew in each individual. Hence Nature, the real or actual aspect, as the passing of existence into form or of the universal into the particular, itself again possesses these three unities in itself, and in the same way the ideal aspect does so;therefore each potency is on its own account once more absolute. This is the general idea of the scientific construction of the universe - to repeat in each individual alike the triplicity which is the scheme of the whole, thereby to show the identity of all things, and in doing so to regard them in their absolute essence, so that they all express the same unity.(22)The more detailed explanation is extremely formal: “Existence passes into form - this taken by itself being the particular (the finite) - by means of the infinite being added to it; unity is received into multiplicity, indifference into difference.” The other assertion is: “Form passes into existence by the finite being received into the infinite, difference into indifference.” But passing into and receiving into are merely sensuous expressions. “Otherwise expressed, the particular becomes absolute form by the universal becoming, one with it, and the universal becomes absolute existence by the particular becoming one with it. But these two unities, as in the Absolute, are not outside of one another, but in one another, and therefore the Absolute is absolute indifference of form and existence,” as unity of this double passing-into-one. “By means of these two unities two different potencies are determined, but in themselves they are both the exactly equal roots of the Absolute.”
(23) That is a mere assertion, the continual return after each differentiation, which is perpetually again removed out of the Absolute.
