The 'death' of German Idealism has been decried innumerable times since its revolutionary inception, whether it be by the 19th-century critique of Western metaphysics, phenomenology, contemporary French philosophy, or analytic philosophy. Yet in the face of two hundred years of sustained, extremely rigorous attempts to leave behind its legacy, German Idealism has resisted its philosophical death sentence. For this exact reason it is timely ask: What remains of German Idealism? In what ways does its fundamental concepts and texts still speak to us? Drawing together new and established voices from scholars in Kant, Fichte, Hegel, and Schelling, this volume offers a fresh look on this time-honoured tradition. It uses myriad of recently developed conceptual tools to present new and challenging theories of its now canonical figures.

Friedrich Wilhelm Joseph Schelling is widely regarded as one of the most difficult and influential of German philosophers. In this book, S. J. McGrath not only makes Schelling's ideas accessible to a general audience, he uncovers the romantic philosopher's seminal role as the creator of a concept which shaped and defined late nineteenth- and early twentieth-century psychology: the concept of the unconscious.

McGrath shows how the unconscious originally functioned in Schelling's philosophy as a bridge between nature and spirit. Before Freud revised the concept to fit his psychopathology, the unconscious was understood largely along Schellingian lines as primarily a source of creative power. Schelling's life-long effort to understand intuitive and non-reflective forms of intelligence in nature, humankind and the divine has been revitalised by Jungians, as well as by archetypal and trans-personal psychologists. With the new interest in the unconscious today, Schelling's ideas have never been more relevant.

The Dark Ground of Spirit will therefore be essential reading for those involved in psychoanalysis, analytical psychology and philosophy, as well as anyone with an interest in the history of ideas.

Friedrich Wilhelm Joseph Schelling is widely regarded as one of the most difficult and influential of German philosophers. In this book, S. J. McGrath not only makes Schelling's ideas accessible to a general audience, he uncovers the romantic philosopher's seminal role as the creator of a concept which shaped and defined late nineteenth- and early twentieth-century psychology: the concept of the unconscious.

McGrath shows how the unconscious originally functioned in Schelling's philosophy as a bridge between nature and spirit. Before Freud revised the concept to fit his psychopathology, the unconscious was understood largely along Schellingian lines as primarily a source of creative power. Schelling's life-long effort to understand intuitive and non-reflective forms of intelligence in nature, humankind and the divine has been revitalised by Jungians, as well as by archetypal and trans-personal psychologists. With the new interest in the unconscious today, Schelling's ideas have never been more relevant.

The Dark Ground of Spirit will therefore be essential reading for those involved in psychoanalysis, analytical psychology and philosophy, as well as anyone with an interest in the history of ideas.

The Early Heidegger and Medieval Philosophy is a major interpretive study of Heidegger's complex relationship to medieval philosophy. S. J. McGrath's contribution is historical and biographical as well as philosophical, examining how the enthusiastic defender of the Aristotelian-Scholastic tradition became the great destroyer of metaphysical theology. This book provides an informative and comprehensive examination of Heidegger's changing approach to medieval sources--from the seminary studies of Bonaventure to the famous phenomenological destructions of medieval ontology. McGrath argues that the mid-point of this development, and the high point of Heidegger's reading of medieval philosophy, is the widely neglected habilitation thesis on Scotus and speculative grammar. He shows that this neo-Kantian retrieval of phenomenological moments in the metaphysics of Scotus and Thomas of Erfurt marks the beginning of a turn from metaphysics to existential phenomenology. McGrath's careful hermeneutical reconstruction of this complex trajectory uncovers the roots of Heidegger's critique of ontotheology in a Luther-inspired defection from his largely Scholastic formation. In the end McGrath argues that Heidegger fails to do justice to the spirit of medieval philosophy. The book sheds new light on a long-debated question of the early Heidegger's theological significance. Far from a neutral phenomenology, Heidegger's masterwork, Being and Time, is shown to be a philosophically questionable overturning of the medieval theological paradigm.

Martin Heidegger is one of the greatest conundrums in the philosophical world, alternately incredibly inspiring and mind-bogglingly frustrating. S. J. McGrath acknowledges the impossibility of trying to encapsulate Heidegger in a nutshell, and refuses to present him here in summary, thereby absolving the audience of the task of reading the philosopher. Instead, this introduction is truly that 2; leading readers to Heidegger where they can then begin or continue their own relationship with him.

McGrath deals extensively with Heidegger's excursion into ontology, for which he is most famous, having single-handedly resurrected the study in the twentieth century. A chapter is also devoted to Heidegger's phenomenology, including an examination of his best-known work, Being and Time. No book on Heidegger would be complete without a discussion of his life as a Nazi, and McGrath does not shirk that duty, offering a chapter on the philosopher's politics. His ethics and theology are also enthusiastically tackled, giving this deceptively small book a very wide range.

McGrath writes, "If in this book I take the trouble to point out something essentially wrong with Heidegger's philosophy, it is only because there is so much that is right about it." Nonetheless, the book closes with a thoughtful explanation of why McGrath himself, though an admirer, is not a Heideggerian.