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"Friedrich Wilhelm Joseph von Schelling (1775–1854) is, along with Fichte and Hegel, one of the three most influential thinkers in the tradition of ‘German Idealism’. Since he changed his conception of philosophy often, it is hard to attribute a clear philosophical conception to him. Schelling was a rigorous logical thinker, but in the era during which he was writing, there was so much change in philosophy that a stable, fixed point of view was impossible. Schelling's continuing importance today is based on three aspects of his work.
Schelling's Naturphilosophie. His empirical claims are largely indefensible, but his approach opens up the possibility of a modern hermeneutic view of nature that does not restrict nature's significance to what can be established about it in scientific terms.
His anti-Cartesian account of subjectivity, which prefigures some of the best ideas of thinkers like Nietzsche, Heidegger, and Jacques Lacan, in showing how the thinking subject cannot be fully transparent to itself.
His later critique of Hegelian Idealism influenced Kierkegaard, Marx, Nietzsche, Heidegger, and others. Traces of if can still be found in contemporary thought by thinkers like Jacques Derrida."
"Nature is visible Spirit; Spirit is invisible Nature." (Ideen, "Introduction")
"History as a whole is a progressive, gradually self-disclosing revelation of the Absolute." (System of Transcendental Idealism, 1800)
"Now if the appearance of freedom is necessarily infinite, the total evolution of the Absolute is also an infinite process, and history itself a never wholly completed revelation of that Absolute which, for the sake of consciousness, and thus merely for the sake of appearance, separates itself into conscious and unconscious, the free and the intuitant; but which itself, however, in the inaccessible light wherein it dwells, is Eternal Identity and the everlasting ground of harmony between the two." (System of Transcendental Idealism, 1800)
"Has creation a final goal? And if so, why was it not reached at once? Why was the consummation not realized from the beginning? To these questions there is but one answer: Because God is Life, and not merely Being." (Philosophical Inquiries into the Nature of Human Freedom, 1809)
"Only he who has tasted freedom can feel the desire to make over everything in its image, to spread it throughout the whole universe." (Philosophical Inquiries into the Nature of Human Freedom, 1809)
"As there is nothing before or outside of God he must contain within himself the ground of his existence. All philosophies say this, but they speak of this ground as a mere concept without making it something real and actual." (Philosophical Inquiries into the Nature of Human Freedom, 1809)
"[The Godhead] is not divine nature or substance, but the devouring ferocity of purity that a person is able to approach only with an equal purity. Since all Being goes up in it as if in flames, it is necessarily unapproachable to anyone still embroiled in Being." (The Ages of the World, c. 1815)
"God then has no beginning only insofar as there is no beginning of his beginning. The beginning in God is eternal beginning, that is, such a one as was beginning from all eternity, and still is, and also never ceases to be beginning." (Quoted in Hartshorne & Reese, Philosophers Speak of God, Chicago: U of Chicago P, 1953, p. 237.)