The concept of **freedom** is a central concern for both Hegel and Schelling, but their interpretations of it are fundamentally different. These differences reflect their broader philosophical divergences, particularly in how they conceive the relationship between freedom, necessity, and the structure of Being. Here’s a detailed comparison of their views on freedom:
### 1. **Freedom and Rationality**
- **Hegel**: For Hegel, **freedom** is deeply connected to **rationality**. He argues that true freedom is not merely the ability to act arbitrarily but is realized when individuals act in accordance with the **rational order** of the world. In his dialectical philosophy, freedom is achieved through the recognition of **necessity**—by understanding and aligning with the rational, historical processes that guide the development of Spirit (Geist). According to Hegel, individuals become free when they grasp that their actions are part of a larger rational structure, where their subjective wills harmonize with the universal will of the ethical state or community. Freedom, in this sense, is the **self-realization of reason** in both individuals and society.
- **Schelling**: Schelling, in contrast, develops a more **existential and metaphysical** concept of freedom. For him, freedom is not primarily about rational self-realization but about the **ability to choose between good and evil**. He emphasizes the **irrational and unconscious** aspects of freedom, suggesting that freedom arises from the dark, chaotic ground of Being itself. In Schelling’s view, freedom is rooted in the tension between **necessity and contingency**, between the forces of light and darkness within the individual. His notion of freedom is less about aligning with rational necessity and more about confronting the **indeterminacy** and **radical choice** inherent in human existence.
### 2. **Freedom and Necessity**
- **Hegel**: In Hegel’s philosophy, freedom and necessity are reconciled through the dialectical process. He argues that **freedom is realized through necessity**—not in opposition to it. For Hegel, necessity is not a constraint on freedom but its condition. When individuals recognize the rational structures that govern reality, they understand that true freedom lies in acting according to these rational principles. Thus, freedom is not arbitrary but is the recognition of and participation in the rational development of Spirit. This means that **freedom and necessity** are two sides of the same coin in Hegel’s system: freedom is found in understanding and affirming the rational necessity of the world.
- **Schelling**: Schelling’s view of freedom is more **tragic** and **dualistic**. He sees freedom as existing in tension with necessity, rather than being fully reconciled with it. For Schelling, freedom requires a **ground of necessity** (what he calls the "dark ground" of Being), but this ground is **irrational** and cannot be fully understood or integrated into a rational system. In his **Philosophical Investigations into the Essence of Human Freedom** (1809), Schelling argues that true freedom involves the possibility of **evil** and **chaos**. Without the potential for evil, freedom would be meaningless. Therefore, unlike Hegel’s notion that freedom is realized through rational necessity, Schelling emphasizes that freedom involves a fundamental **indeterminacy** and the risk of moral failure. This makes freedom a more perilous, unpredictable, and open-ended concept in Schelling’s philosophy.
### 3. **Freedom and the Self**
- **Hegel**: In Hegel’s system, the **self** achieves freedom through **self-consciousness** and integration into the rational structures of society and history. Freedom is a process of **self-realization**, where individuals come to understand their role in the unfolding of the **universal** (Spirit). This process involves the individual recognizing that their **subjective will** is part of the broader objective rational order. In this way, Hegel’s concept of freedom is deeply tied to the individual’s participation in the **ethical life** of the community, where personal freedom is realized in alignment with the universal will of the state or society.
- **Schelling**: Schelling, however, focuses more on the **ontological and existential** aspects of freedom, particularly the **self’s confrontation with the unconscious**. He views freedom as the self’s struggle with the **irrational forces** within, which emerge from the unconscious ground of Being. In Schelling’s view, freedom is not simply self-realization in a rational sense but involves a constant **struggle** between light and darkness, between good and evil. The self is not fully integrated into a rational order but is caught in a **conflict** between these opposing forces. This gives Schelling’s notion of freedom a more **tragic and existential** dimension, where individuals must confront their own potential for evil and the irrational forces that shape their existence.
### 4. **Freedom and the Absolute**
- **Hegel**: Hegel’s conception of **freedom** culminates in the realization of the **Absolute**—the final, rational unity in which all contradictions are reconciled. For Hegel, freedom is not just individual autonomy but the **self-realization of Spirit** in which individuals understand that they are part of the universal, rational process of reality. Freedom is achieved when the individual recognizes their unity with the Absolute, and thus, with the rational necessity that governs all existence. In this sense, freedom for Hegel is ultimately **freedom through knowledge**—the knowledge that one’s actions are part of a larger, rational whole.
- **Schelling**: Schelling’s **Absolute**, on the other hand, is far more **mysterious and indeterminate**. For Schelling, the Absolute is not fully rational or knowable. Instead, it includes both rational and irrational elements, light and darkness, creation and destruction. As such, freedom, for Schelling, cannot be fully reconciled with the Absolute in the same way Hegel proposes. Rather, freedom always involves a **tension** with the unknown, with the unconscious ground of Being that resists total comprehension. The Absolute in Schelling’s philosophy is not a harmonious unity but a **dynamic, conflicting reality** in which freedom remains open-ended and unresolved.
### 5. **Moral and Existential Freedom**
- **Hegel**: In Hegel’s ethical philosophy, freedom is tied to the **ethical life** (*Sittlichkeit*), which is realized in the context of **society and the state**. For Hegel, the state represents the highest form of ethical life, where individual freedom and the universal will of the community are harmonized. Freedom is achieved when individuals act in accordance with the ethical norms and institutions that embody the rational will of Spirit. Therefore, Hegel’s concept of freedom is both **social and moral**, achieved through participation in the ethical order of society.
- **Schelling**: Schelling, by contrast, sees freedom as a more **personal and existential** matter. For Schelling, freedom is not simply about aligning with the rational structures of society or the state but involves a deeper confrontation with the **irrational** and **unconscious** forces within the self. Schelling’s idea of freedom is more about the individual’s ability to choose between good and evil, and to navigate the **existential tensions** that arise from this choice. His concept of freedom emphasizes the **tragic and paradoxical** nature of human existence, where individuals are always faced with the potential for both creation and destruction, good and evil.
### Summary of Key Differences
| **Aspect** | **Hegel** | **Schelling** |
|---------------------------|-------------------------------------------------|--------------------------------------------------|
| **Freedom and Rationality** | Freedom is rational self-realization, acting in harmony with necessity. | Freedom involves the irrational, rooted in the tension between good and evil. |
| **Freedom and Necessity** | Freedom is realized through recognizing necessity. | Freedom is in tension with necessity; it involves indeterminacy and risk. |
| **Self and Freedom** | The self becomes free by aligning with the rational order of Spirit and society. | The self experiences freedom through existential struggle with unconscious forces. |
| **Freedom and the Absolute**| Freedom culminates in the realization of the Absolute, a rational unity. | Freedom involves ongoing tension with the irrational aspects of the Absolute. |
| **Moral and Social Freedom**| Freedom is achieved in the ethical life, through participation in the state and society. | Freedom is personal and existential, involving the confrontation with good, evil, and the unconscious. |
### Conclusion
In summary, Hegel’s concept of freedom is more **rational, social, and systematic**, where freedom is realized through the alignment of the individual will with the **rational structures** of the world, culminating in the **Absolute**. Schelling’s concept of freedom is more **existential, metaphysical, and tragic**, emphasizing the tension between **rational and irrational** forces, and the individual’s struggle with the **unconscious** and the possibility of **evil**.
