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Looked upon from a more encompassing perspective, the two laws cleave with respect to the whole. The law of causality, ruling pure intuition through its schema, restricts knowledge to appearances. The law of identity opens out into the realm of practical freedom in the Critique of Practical Reason, where rational belief (rational faith) provides access to the ideas of reason (God, the soul, the world) that were inaccessible by means of knowledge. The schematized categories are constitutive of experience, unifying the manifold of intuition in the understanding.
So entrancing is this prospect that in the very ascent the soul forgets itself as embodied. In so doing, it provides a likeness presenting the forgetfulness of life. Only by the entrance of young and beautiful-bodied Alcibiades is balance restored. ”2 This provides an example of how eros can come to be excluded from freedom—for the sake of freedom. Both pantheism and practical love reveal the possibility of the self-forgetfulness of the philosopher. Precisely because these philosophical constructions lack the very qualities (liveliness, eros) that characterize the soul of the philosopher, a lively and erotic thinker such as Schelling can discern them as the hidden wellspring of these constructions.
7 THE ACCOUNT OF THE POSSIBILITY OF EVIL 33 This passage anticipates the ground/existence distinction in another way of imaging. Light and night come forth as ways of bringing forth the ground/existence unity/twofold. This bringing forth as the One Identical (das Eine Identische) anticipates the imaging in the Freedom Essay in which Schelling declares the necessary togetherness of God and ground in terms of their merely “reflective” distinguishability. 8 In this third passage, absolute identity is called ground.