Introduzione

[Autom. eng. transl.] The Kierkegaardian Referat of Schelling's Berlin Lessons on the "Philosophy of Revelation", - proposed here for the first time in Italian translation - constitutes a valuable first-hand testimony of the contents of the first course that Schelling held between November 1841 and March of 1842 at the Königlichen Friedrich-Wilhelms-Universität of Berlin from the chair that had already been of Fichte and then of Hegel. A course that is particularly significant and destined to represent, in the words of Karl Jaspers, "the last great university event" in the history of Western philosophy, when in the incipient decline of Hegelianism, all philosophical Europe (and among the listeners we remember among others Neander, Steffens, Savigny, Trendelenburg, Feuerbach, Strauss, Michelet, A. von Humboldt, Burckhardt, Engels, Bakunin ...), he had turned his gaze towards the so-called Spätphilosophie schellinghiana, which had promised to cure definitively "The wounds that German science" had brought back in the "long and noble" battle of Idealism. At the beginning of the first semester in Berlin, Schelling had still not published anything - if we exclude the brief Vorrede in Cousin's Fragments philosophiques of '34 - on what had to be his new philosophical perspective, that is the positive philosophy, which in the intent of the Philosopher she would have been able to finally arrive at that daed, at the quod sit of being, at that real existence which Hegelian philosophy, merely negative, logical, would not have been able to reach. The testimony of the Kierkegaardian Referat can also be twofoldly relevant, both for the purpose of a search aimed at Schelling, and in the Kierkegaardian direction. In the first sense since the Kierkegaard Referat is one of the most detailed still in circulation (although the Danish philosopher will leave the course disappointed before its actual term), it can represent a valid tool for the purpose of an investigation that aims to reconstruct the original conceptual structure of the first Berlin course on the Philosophie der Offenbarung, the contents of which the Philosopher never personally printed (the work of the same name was in fact the fruit of the patient reconstruction work of the Philosopher's son, based on manuscripts and notes unpublished by his father). In the second direction, the Kierkegaardian notes may allow us to understand what actually (and in some ways even how) the young philosopher from Copenhagen could have taken over Schelling's latest speculation, and sometimes to ascertain how the very work of Kierkegaard hides in reality numerous underground courses to which often very different waters poured, most of the times not immediately visible to the reader, but of which the thought of the Philosopher has been substantiated: Schelling is one of these.