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Friedrich Wilhelm Joseph von Schelling (1775-1854) is often thought of as a 'philosopher's philosopher', with a specialist rather than generalist appeal. One reason for Schelling's lack of popularity is that he is something of a problem case for traditional narratives about the history of philosophy. Although he is often slotted in as a stepping stone on the intellectual journey from Kant to Hegel, any attention to his ideas will show that he does not fit this role very well. His later philosophy suggests a materialism and empiricism that puts him outside of idealism proper; his connection with the romantic movement suggests an aestheticism that challenges traditional philosophy as such; and his mysticism allies him with medieval, pre-critical philosophies considered antiquated by the nineteenth century. And if Schelling was not entirely at home with his contemporaries, he seems, on the face of it, to have fared little better with his future: there has been no Schelling school, he has had no followers. No historical trajectory announces Schelling as its point of departure.
And yet Schelling's influence has been an extraordinary one. He has inspired physicists, physicians, theologians, historians and poets. A wildly diverse set of philosophers have claimed that their ideas have resonance with his. Perhaps the question of Schelling's influence can be approached by looking at what Kant says about works of genius - that they should give rise to inspiration, not imitation. Paradoxically, to imitate genius is not to produce an imitation but a new creative work. Whether or not Schelling should be strictly viewed as a genius, Kant's notion suggests a sense in which Schelling should be understood as a 'philosopher's philosopher': he inspired creativity, not repetition. In this perspective, the lack of a 'Schelling school' is a sign of strength; Schelling is continually being rediscovered, and his works have retained a fresh and untimely character. If Schelling does not have any obvious historical successors, it is because his influence cannot be charted by the usual methods. New philosophical tools are needed in order to understand his philosophical significance, his impact on contemporary thought and relevance for contemporary concerns.
Perhaps Schelling's thought presents these challenges because it is 'unsystematic' (although, of course, this does not preclude a certain unity of problematic). This 'unsystem' arises, on the one hand, from Schelling's attempts to produce a philosophical encounter with the irrational and, on the other hand, from the fact that the sheer number of `systems' he created undermines the notion of unitary system in the sense intended by Kant or Hegel. It is not much of an exaggeration to say that twentieth-century European thought is motivated by a struggle to escape from this notion of a unitary philosophical system imposed largely by German thought in the previous century; consequently, it comes as no surprise that Schelling's thought allies itself with so many different - and mutually incompatible - strands in the contemporary. We see traces of Schelling in both twentieth-century idealism and materialism, in existentialism, Marxism, psycho-analysis and even deconstruction. But it also follows from this notion of `unsystem' that these alliances or affinities often cannot be expressed in terms of the standard conception of influence, with its institutional presuppositions of schools and expositors that form the concrete correlates of the philosophical conception of system. Rather, we need some other conceptualization of Schelling's reach into the present. Karl Jaspers wrote:
To study Schelling, to look with new eyes at who Schelling is and where he leads, to follow him from his great beginnings, to see through his magic and to let him speak to us from his prevailing modes and ways of thinking - this largely means: to grasp the possibilities and dangers of contemporary philosophy. Schelling's reality, his rich mental life, the way he presents himself is not an example [Vorbild) to be copied, but rather a prototype [Urbild) of modern possibilities.'
The pieces in this collection will view Schelling as Urbild rather than Vorbild, and explore the possibilities he opened up for modern thought.
Schelling's impact on and relevance for twentieth-century thought can be seen most strongly in four different areas: materialism, existentialism, psychoanalysis and religion. The heterogeneity of the articles collected in this volume is testimony to the diversity and fruitfulness of Schelling's thought, evidence that Schelling articulated a wide range of ideas that other and later traditions would follow through to their limit. Most of all, these articles show that, after 200 years, Schelling is still new.

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