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This paper departs from the observation that there is on several levels a growing antagonism in our society between two opposite mentalities: a liberal, universalistic mentality that trusts in rationality (termed 'McWorld' by political theorist Benjamin Barber in Barber, 1992), and a conservative mentality that relies on the weight of tradition (Barber's term for this is 'Jihad'). The argument in this paper is that these mentalities are not absolutely incompatible, but that the hostility between them results largely from fundamental internal inconsistencies that are suppressed and projected onto the other. In explicating this argument, the paper uses F.W.J. Schelling's (1992 [1809]) metaphysical theory of evil, as a theory of recognition, where great emphasis is put on self-recognition as a condition for proper recognition of the other.

This paper departs from the observation that there is on several levels a growing antagonism in our society between two opposite mentalities: a liberal, universalistic mentality that trusts in rationality (termed 'McWorld' by political theorist Benjamin Barber in Barber, 1992), and a conservative mentality that relies on the weight of tradition (Barber's term for this is 'Jihad'). The argument in this paper is that these mentalities are not absolutely incompatible, but that the hostility between them results largely from fundamental internal inconsistencies that are suppressed and projected onto the other. In explicating this argument, the paper uses F.W.J. Schelling's (1992 [1809]) metaphysical theory of evil, as a theory of recognition, where great emphasis is put on self-recognition as a condition for proper recognition of the other.

Abstract
F.W.J. Schelling argues in his middle period work Philosophical Inquiries into the Nature of Human Freedom that will should be understood as the most fundamental constitutive element of reality. Though it is often downplayed in recent scholarship, Schelling derived his most central ideas for this work more or less directly from the theosophy of Jacob Boehme. I will argue that far from peripheral and antiquated curiosity, Schelling´s esoteric influences constitute the very foundation of his middle period thought. Schelling´s affinity to esotericism enabled him to develop a form of pantheism, which is not tied to the familiar problematic aspects of traditional Christian and post-Christian narratives. In mainstream Christianity, the meaning of life is dependent on the almighty God´s will, for which nature is inherently meaningless material. For Schelling, by contrast, nature itself is constitutively willing and meaningful. Consequently, owing to his esoteric influences, Schelling provides an account of the meaning of life which diverges from the dominant idea of Western philosophical and theological tradition that the meaning of life consists in a "true world" or "destination" beyond immanent reality.

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