Friedrich Wilhelm Joseph Schelling
|Friedrich Wilhelm Joseph Schelling|
Schelling by Joseph Karl Stieler, 1835
27 January 1775|
Leonberg, Württemberg, Holy Roman Empire
20 August 1854
Bad Ragaz, Switzerland
|Naturphilosophie, natural science, aesthetics, metaphysics, epistemology, philosophy of religion|
|System of Naturphilosophie, Identitätsphilosophie (philosophy of identity), Positive Philosophie (positive philosophy), unconscious infinity|
Friedrich Wilhelm Joseph Schelling (German: ; 27 January 1775 – 20 August 1854), later Naturphilosophie also has been attacked by scientists for its analogizing tendency and lack of empirical orientation. However, some later philosophers such as Martin Heidegger and Slavoj Žižek have shown interest in re-examining Schelling's body of work.
- Early life 1.1
- Jena period 1.2
- Move to Würzburg and personal conflicts 1.3
- Munich period 1.4
- Berlin period 1.5
- Works 2
- Naturphilosophie 3.1
- Reputation and influence 4
- Quotations 5
- Bibliography 6
- See also 7
- Notes 8
- References 9
- Further reading 10
- External links 11
Schelling was born in the town of Hegel as well as Hölderlin, and the three became good friends.
Schelling studied the Church fathers and ancient Greek philosophers. His interest gradually shifted from Lutheran theology to philosophy. In 1792 he graduated from the philosophical faculty, and in 1795 he finished his thesis for his theological degree. Meanwhile, he had begun to study Kant and Fichte, who greatly influenced him.
While tutoring two youths of an aristocratic family, he visited Leipzig as their escort and had a chance to attend lectures at Leipzig University, where he was fascinated by contemporary physical studies including chemistry and biology. At this time he also visited Dresden, where he saw collections of the Elector of Saxony, to which he referred later in his thinking on art. On a personal level, this Dresden visit of six weeks from August 1797 saw Schelling meet the brothers August Wilhelm Schlegel and Karl Friedrich Schlegel and his future wife Caroline (then married to August Wilhelm), and Novalis.
After two years tutoring, in 1798, at the age of only 23, Schelling was called to Jena as an extraordinary (i.e., unpaid) professor of philosophy. His time at Jena (1798–1803) put Schelling at the center of the intellectual ferment of Romanticism. He was on close terms with Johann Wolfgang von Goethe, who appreciated the poetic quality of the Naturphilosophie, reading Von der Weltseele. As the prime minister of the Duchy of Saxe-Weimar, Goethe invited Schelling to Jena. On the other hand, Schelling was unsympathetic to the ethical idealism that animated the work of Friedrich Schiller, the other pillar of Weimar Classicism. Later, in Schelling's Vorlesung über die Philosophie der Kunst (Lecture on the philosophy of art, 1802/03), Schiller's theory on the sublime was closely reviewed.
In Jena, Schelling was on good terms with Fichte at first, but their different conceptions, about nature in particular, led to increasing divergence in their thought. Fichte advised him to focus on philosophy in its original meaning, that is, transcendental philosophy: specifically, Fichte's own Wissenschaftlehre. But Schelling, who was becoming the acknowledged leader of the Romantic school, had begun to reject Fichte's thought as cold and abstract.
Schelling was especially close to August Wilhelm Schlegel and his wife, Caroline. A marriage between Schelling and Caroline's young daughter, Auguste Böhmer, was contemplated by both. Auguste died of dysentery in 1800, prompting many to blame Schelling, who had overseen her treatment. Robert Richards, however, argues in his book The Romantic Conception of Life that Schelling's interventions were not only appropriate but most likely irrelevant, as the doctors called to the scene assured everyone involved that Auguste's disease was inevitably fatal. Auguste's death drew Schelling and Caroline closer. Schlegel had moved to Berlin, and a divorce was arranged (with Goethe's help). Schelling's time at Jena came to an end, and on 2 June 1803 he and Caroline were married away from Jena. Their marriage ceremony was the last occasion Schelling met his school friend Hölderlin, who was already mentally ill at that time.
In his Jena period, Schelling had a closer relationship with Hegel again. With Schelling's help, Hegel became a private lecturer (Privatdozent) at Jena University. Hegel wrote a book titled Differenz des Fichte'schen und Schelling'schen Systems der Philosophie (Difference between Fichte's and Schelling's systems of philosophy, 1801), and supported Schelling's position against his idealistic predecessors, Fichte and Karl Leonhard Reinhold. Beginning in January 1802, Hegel and Schelling published the Kritisches Journal der Philosophie (Critical Journal of Philosophy) as co-editors, publishing papers on the philosophy of nature, but Schelling was too busy to stay involved with the editing and the magazine was mainly Hegel's publication, espousing a thought different from Schelling's. The magazine ceased publication in the spring of 1803 when Schelling moved from Jena to Würzburg.
Move to Würzburg and personal conflicts
After Jena, Schelling went to Bamberg for a time, to study Brunonian medicine (the theory of John Brown) with Adalbert Friedrich Marcus and Andreas Röschlaub. From September 1803 until April 1806 Schelling was professor at the new University of Würzburg. This period was marked by considerable flux in his views and by a final breach with Fichte and Hegel.
In Würzburg, a conservative Catholic city, Schelling had many enemies among his colleagues and in the government. He moved to Munich in 1806, where he found a position as a state official, first as associate of the Bavarian Academy of Sciences and Humanities and secretary of the Royal Academy of Fine Arts, afterwards as secretary of the Philosophische Klasse (philosophical section) of the Academy of Sciences. 1806 was also the year Schelling published a book in which he criticized Fichte openly by name. In 1807 Schelling received the manuscript of Hegel's Phaenomenologie des Geistes (Phenomenology of the Spirit or Mind), which Hegel had sent to him, asking Schelling to write the foreword. Surprised to find remarks directed at his own philosophical theory, Schelling eventually wrote back, asking Hegel to clarify whether he had intended to mock Schelling's followers who lacked a true understanding of his thought, or Schelling himself. Hegel never replied. In the same year, Schelling gave a speech about the relation between the visual arts and nature at the Academy of Fine Arts; and Hegel wrote a severe criticism of it to one of his friends. After that, they criticized each other in lecture rooms and in books publicly until the end of their lives.
Without resigning his official position in Munich, he lectured for a short time in Stuttgart (Stuttgarter Privatvorlesungen [Stuttgart private lectures], 1810), and seven years at Erlangen (1820–1827). In 1809 Karoline died, just before he published Freiheitschrift, the last book published during his life. Three years later, introduced by Goethe, Schelling married one of her closest friends, Pauline Gotter, in whom he found a faithful companion.
During the long stay at Munich (1806–1841) Schelling's literary activity came gradually to a standstill. It is possible that it was the overpowering strength and influence of the Hegelian system that constrained Schelling, for it was only in 1834, after the death of Hegel, that, in a preface to a translation by Hubert Beckers of a work by Victor Cousin, he gave public utterance to the antagonism in which he stood to the Hegelian, and to his own earlier, conception of philosophy. The antagonism certainly was not then a new fact; the Erlangen lectures on the history of philosophy of 1822 express the same in a pointed fashion, and Schelling had already begun the treatment of mythology and religion which in his view constituted the true positive complements to the negative of logical or speculative philosophy.
Public attention was powerfully attracted by these vague hints of a new system which promised something more positive, especially in its treatment of religion, than the apparent results of Hegel's teaching. The appearance of critical writings by David Friedrich Strauss, Feuerbach, and Bruno Bauer, and the evident disunion in the Hegelian school itself, express a growing alienation from the then dominant philosophy. In Berlin, the headquarters of the Hegelians, this found expression in attempts to obtain officially from Schelling a treatment of the new system which he was understood to have in reserve. The realization of the desire did not come about till 1841, when the appointment of Schelling as Prussian privy councillor and member of the Berlin Academy, gave him the right, a right he was requested to exercise, to deliver lectures in the university. Among those in attendance at his lectures were Søren Kierkegaard (who said Schelling talked "quite insufferable nonsense" and complained that he did not end his lectures on time), Mikhail Bakunin (who called them "interesting but rather insignificant"), Jacob Burckhardt, Alexander von Humboldt, and Friedrich Engels (who, as a partisan of Hegel, attended to "shield the great man's grave from abuse"). The opening lecture of his course was listened to by a large and appreciative audience. The enmity of his old foe, H.E.G. Paulus, sharpened by Schelling's apparent success, led to the surreptitious publication of a verbatim report of the lectures on the philosophy of revelation, and, as Schelling did not succeed in obtaining legal condemnation and suppression of this piracy, he in 1845 ceased the delivery of any public courses.
In 1793 Schelling contributed to Heinrich Eberhard Gottlob Paulus's Memorabilien. His 1795 dissertation was De Marcione Paullinarum epistolarum emendatore, on the Pauline epistles according to Marcion of Sinope. In 1794, Schelling published an exposition of Fichte's thought entitled Über die Möglichkeit einer Form der Philosophie überhaupt (On the possibility of a form of philosophy in general). This work was acknowledged by Fichte himself and immediately earned Schelling a reputation among philosophers. His more elaborate work, Vom Ich als Prinzip der Philosophie, oder über das Unbedingte im menschlichen Wissen (On Self as principle of philosophy, or on the unrestricted in human knowledge, 1795), while still remaining within the limits of the Fichtean idealism, showed a tendency to give the Fichtean method a more objective application, and to amalgamate Spinoza's views with it. He contributed articles and reviews to the Philosophisches Journal of Fichte and Friedrich Immanuel Niethammer, and threw himself into the study of physical and medical science. In 1795 Schelling published Philosophische Briefe über Dogmatismus und Kritizismus (Philosophical letters on dogmatism and criticism), consisting of 10 letters addressed to an unknown interlocutor that presented both a defense and critique of the Kantian system.
In the period 1796/7 there was written the seminal manuscript now known as the Älteste Systemprogramm des Deutschen Idealismus ("Oldest System-programme of German Idealism"). It survives in Hegel's handwriting. On its first publication (1916) by Franz Rosenzweig, it was attributed to Schelling. It has also been claimed for Hegel, and Hölderlin.
In 1797 Schelling published the essay "Neue Deduction des Naturrechts" (New deduction of natural law), which anticipated Fichte's treatment of the topic in the Grundlage des Naturrechts (Foundations of natural law). His studies of physical science bore fruit in the Ideen zu einer Philosophie der Natur (Ideas concerning a philosophy of nature) (1797), and the treatise Von der Weltseele (On the world-soul) (1798). In Ideen Schelling referred to Leibniz and quoted from his Monadology. He held Leibniz in high regard because of his view of nature during his natural philosophy period.
In 1800 Schelling published System des transcendentalen Idealismus (System of Transcendental Idealism). In this book Schelling described transcendental philosophy and nature philosophy as complementary to one another. Fichte reacted by stating that Schelling was working on the basis of a false philosophical principle: in Fichte's theory nature as Not-Self (Nicht-Ich = object) couldn't be a subject of philosophy, whose essential content is the subjective activity of the human intellect. The breach became unrecoverable in 1800, after Schelling published Darstellung des Systems meiner Philosophie (Description of the system of my philosophy). Fichte thought this title absurd, since in his opinion philosophy could not be personalized. Moreover, in this book Schelling publicly expressed his estimation of Spinoza, whose work Fichte had repudiated as dogmatism, and declared that nature and spirit differ only in their quantity, but are essentially identical (Identitaet). According to Schelling, the absolute was the indifference or identity, which he considered to be an essential subject of philosophy.
The "Aphorisms on Naturphilosophie" published in the Jahrbücher der Medicin als Wissenschaft (1806–1808) are for the most part extracts from the Würzburg lectures, and the Denkmal der Schrift von den göttlichen Dingen des Herrn Jacobi was a response to an attack by Jacobi (the two accused each other of atheism). A work of significance is the 1809 Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände (Philosophical Inquiries into the Essence of Human Freedom), which carries out, with increasing tendency to mysticism, the thoughts of the previous work, Philosophie und Religion (Philosophy and religion, 1804). However, in a change from the Jena period works, now evil is not an appearance coming from the quantitative differences between the real and the ideal, but something substantial. This work clearly paraphrased Kant's distinction between intelligible and empirical character. Otherwise, Schelling himself called freedom "a capacity for good and evil."The tract "Über die Gottheiten zu Samothrake" (On the divinities of Samothrace) appeared in 1815, ostensibly a portion of a greater work, Die Weltalter (The ages of the world), frequently announced as ready for publication, but of which little was ever written. Schelling planned Die Weltalter as a book in three parts, describing the past, present, and future of the world; however, he began only the first part, rewriting it several times and at last keeping it unpublished. The other two parts were left only in planning. Christopher John Murray describes the work as follows:
Building on the premise that philosophy cannot ultimately explain existence, he merges the earlier philosophies of Nature and identity with his newfound belief in a fundamental conflict between a dark unconscious principle and a conscious principle in God. God makes the universe intelligible by relating to the ground of the real but, insofar as nature is not complete intelligence, the real exists as a lack within the ideal and not as reflective of the ideal itself. The three universal ages — distinct only to us but not in the eternal God — therefore comprise a beginning where the principle of God before God is divine will striving for being, the present age, which is still part of this growth and hence a mediated fulfillment, and a finality where God is consciously and consummately Himself to Himself.
No authentic information on the new positive philosophy of Schelling was available till after his death (at Bad Ragatz, on 20 August 1854). His sons then began the issue of his collected writings with the four volumes of Berlin lectures: vol. i. Introduction to the Philosophy of Mythology (1856); ii. Philosophy of Mythology (1857); iii. and iv. Philosophy of Revelation (1858).
Schelling at all stages of his thought called to his aid outward forms of some other system. Fichte, Spinoza, Jakob Boehme and the mystics, and finally, major Greek thinkers with their Neoplatonic, Gnostic, and Scholastic commentators, give colouring to particular works. In Schelling's own view, his philosophy fell into three stages. These were:
- the transition from Fichte's method to the more objective conception of nature i.e. the advance to Naturphilosophie
- the definite formulation of that which implicitly, as Schelling claims, was involved in the idea of Naturphilosophie, that is, the thought of the identical, indifferent, absolute substratum of both nature and spirit, the advance to Identitätsphilosophie
- the opposition of negative and positive philosophy, an opposition which is the theme of his Berlin lectures, though its germs may be traced back to 1804.
The function of Schelling's Naturphilosophie is to exhibit the ideal as springing from the real. The change which experience brings before us leads to the conception of duality, the polar opposition through which nature expresses itself. The dynamical series of stages in nature are matter, as the equilibrium of the fundamental expansive and contractive forces; light, with its subordinate processes (magnetism, electricity, and chemical action); organism, with its component phases of reproduction, irritability and sensibility.
Reputation and influence
Some scholars characterize Schelling as a protean thinker who, although brilliant, jumped from one subject to another and lacked the synthesizing power needed to arrive at a complete philosophical system. Others challenge the notion that Schelling's thought is marked by profound breaks, instead arguing that his philosophy always focused on a few common themes, especially human freedom, the absolute, and the relationship between spirit and nature. Unlike Hegel, Schelling did not believe that the absolute could be known in its true character through rational inquiry alone.
Schelling's thought is still studied, although his reputation has varied over time. His work impressed the English romantic poet and critic Samuel Taylor Coleridge, who introduced his ideas into English-speaking culture, sometimes without full acknowledgment, as in the Biographia Literaria. Coleridge's critical work was itself influential, and it was he who introduced into English literature Schelling's concept of the unconscious. Schelling's System of Transcendental Idealism has been seen as a precursor of Sigmund Freud's Interpretation of Dreams (1899).
By the 1950s, Schelling was almost a forgotten philosopher even in Germany. In the 1910s and 1920s, philosophers of neo-Kantianism and neo-Hegelianism, like György Lukács, he received criticism as anachronistic. An exception was Martin Heidegger, who treated Schelling's On Human Freedom in his lectures in 1936. Heidegger found there central themes of Western ontology: the issues of being, existence, and freedom.
In the 1950s, the situation began to change. In 1954, the centennial of his death, an international conference on Schelling was held. Several philosophers including Paul Tillich wrote "...what I learned from Schelling became determinative of my own philosophical and theological development." Maurice Merleau-Ponty likened his own project of natural ontology to Schelling's in his 1957-58 Course on Nature.
In the 1970s nature was again of interest to philosophers in relation to environmental issues. Schelling's philosophy of nature, particularly his intention to construct a program which covers both nature and the intellectual life in a single system and method, and restore nature as a central theme of philosophy, has been reevaluated in the contemporary context. His influence and relation to the German art scene, particularly to Romantic literature and visual art, has been an interest since the late 1960s, from Philipp Otto Runge to Gerhard Richter and Joseph Beuys.
In relation to psychology, Schelling was considered to have coined the term "unconsciousness". Slavoj Žižek has written two books attempting to integrate Schelling's philosophy, mainly his middle period works including Weltalter, with the work of Jacques Lacan. Ken Wilber places Schelling as one of two philosophers who "after Plato, had the broadest impact on the Western mind".
- "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.)
Selected works are listed below.
- Über die Möglichkeit einer Form der Philosophie überhaupt (1794) (On the Possibility of an Absolute Form of Philosophy),
- Vom Ich als Prinzip der Philosophie oder über das Unbedingte im menschlichen Wissen (1795) (Of the I as the Principle of Philosophy or on the Unconditional in Human Knowledge), and
- Philosophische Briefe über Dogmatismus und Kriticismus (1795) (Philosophical Letters on Dogmatism and Criticism)
- 1,2,3 in The Unconditional in Human Knowledge: Four early essays 1794–6 translation and commentary by F. Marti, Lewisburg: Bucknell University Press (1980).
- Ideen zu einer Philosophie der Natur als Einleitung in das Studium dieser Wissenschaft (1797) as Ideas for a Philosophy of Nature: as Introduction to the Study of this Science translated by E. E. Harris and P. Heath, introduction R. Stern, Cambridge: Cambridge University Press (1988).
- System des transcendentalen Idealismus (1800) as System of Transcendental Idealism translated by P. Heath, introduction M. Vater, Charlottesville: University Press of Virginia (1978).
- Bruno oder über das göttliche und natürliche Prinzip der Dinge (1802) as Bruno, or On the Natural and the Divine Principle of Things translated with an introduction by M. Vater, Albany: State University of New York Press (1984).
- Philosophie der Kunst (1802–3) as The Philosophy of Art (1989) Minnesota: Minnesota University Press.
- Vorlesungen über die Methode des akademischen Studiums (1803) as On University Studies translated E. S. Morgan, edited N. Guterman, Athens, Ohio: Ohio University Press (1966).
- Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände (1809) as Of Human Freedom, a translation with critical introduction and notes by J. Gutmann, Chicago: Open Court (1936).
- 1811: Clara: or On Nature's Connection to the Spirit World, trans. Fiona Steinkamp, Albany: State University of New York Press, 2002
- Die Weltalter (1811–15) as The Ages of the World translated with introduction and notes by F. de W. Bolman, jr., New York: Columbia University Press (1967).
- The Abyss of Freedom/Ages of the World, trans. Judith Norman, with an essay by Slavoj Žižek, Ann Arbor: The University of Michigan Press (1997).
- Über die Gottheiten von Samothrake (1815) as Schelling's Treatise on 'The Deities of Samothrace', a translation and introduction by R. F. Brown, Missoula, Mont.: Scholars Press (1977).
- Zur Geschichte der neueren Philosophie (probably 1833–4) as On the History of Modern Philosophy translation and introduction by A. Bowie, Cambridge: Cambridge University Press (1994).
- Joseph B. Maier, Judith Marcus, and Zoltán Tarrp (ed.), German Jewry: Its History and Sociology: Selected Essays by Werner J. Cahnman, Transaction Publishers, 1989, p. 212.
- Friedrich Wilhelm Joseph von Schelling entry by Andrew Bowie in the Stanford Encyclopedia of Philosophy, 19 July 2012
- s:1911 Encyclopædia Britannica/Schelling, Friedrich Wilhelm Joseph von
- Robert J. Richards, The Romantic Conception of Life: science and philosophy in the age of Goethe (2002), p. 149.
- Richards, p. 171 note 141.
- See On the Concept of Irony with Continual Reference to Socrates by Søren Kierkegaard, 1841
- "Friedrich Wilhelm Joseph Schelling - Biography" at egs.edu
- Tristram Hunt, Marx's General: The Revolutionary Life of Friedrich Engels (Henry Holt and Co., 2009: ISBN 0-8050-8025-2), pp. 45-46.
- John Laughland, Schelling Versus Hegel: From German Idealism to Christian Metaphysics (Ashgate Publishing, Ltd., 2007: ISBN 0-7546-6118-0), p. 119.
- Christopher John Murray, Encyclopedia of the Romantic Era, 1760-1850 (Taylor & Francis, 2004: ISBN 1-57958-422-5), pp. 1001–02.
- Paul Tillich, A History of Christian Thought 438 Simon and Schuster, 1972
- See Wilber's A Brief History of Everything, chap. 17 (pp. 297-308).
- For a more complete listing, see Stanford bibliography.
- This article incorporates text from a publication now in the public domain:
- Bowie, Andrew (1993) Schelling and Modern European Philosophy. An Introduction, New York: Routledge.
- Grant, Iain Hamilton (2008) Philosophies of Nature after Schelling, New York: Bloomsbury Academic,ISBN 978-1847064325.
- Zev Golan, (2007) God, Man and Nietzsche, NY:iUniverse. (The second chapter, listed as "A dialogue between Schelling, Luria and Maimonides," examines the similarities between Schelling's texts and the Kabbalah; it also offers a religious interpretation of Schelling's identity philosophy.)
- Xavier Tilliette, (1970) Schelling une philosophie en devenir, Two Volumes, Paris: Vrin. (Encyclopedic historical account of the development of Schelling's work: stronger on general exposition and on theology than on Schelling's philosophical arguments).
- Xavier Tilliette, Schelling, Biographie, Calmann-Lévy, coll. « La vie des philosophes », 1999.
- Wirth, Jason M., (2005) Schelling Now. Contemporary Readings, Bloomington, IN : Indiana University Press.
- Slavoj Žižek, (1996) The Indivisible Remainder: An Essay on Schelling and Related Matters, London: Verso.
- Works by or about Friedrich Wilhelm Joseph Schelling at Internet Archive
- Works by Friedrich Wilhelm Joseph Schelling at LibriVox (public domain audiobooks)
- Friedrich Wilhelm Joseph von Schelling, 1807
- Watson, John, 1847–1939, 1882
- Friedrich Wilhelm Joseph von Schelling entry by Andrew Bowie in the Stanford Encyclopedia of Philosophy
- Friedrich Wilhelm Joseph von Schelling an article by Saitya Brata Das in Internet Encyclopedia of Philosophy 2011
- Links to texts
- Biography of Schelling at NNDB
- A History of philosophy: 18th and 19th century German Philosophy, By Frederick Charles Copleston, Continuum International Publishing Group, 2003 p. 94ff