=Schelling’s Religious Philosophy.= Romanticism took a religious turn at the beginning of the eighteenth century under the influence of Schleiermacher.[66] The motive of this movement was the thought that religious feeling lies below art. Reason can be completed only in religion, by which is meant not dogma, nor morality, but an æsthetic relation to the world-ground, a pious feeling of absolute dependence. It is the feeling of being permeated by the Absolute. Schleiermacher taught in the true Romantic spirit that religion is an individual matter and is different from church organization. Thus in this time of quickly passing shades of imaginative thought Schiller idealized Greece and Schleiermacher the Middle Ages. Susceptible as he was to every idea of his time, Schelling embodied this teaching of Schleiermacher in his later teaching. With the other Romanticists he expected that the concept of religion would furnish a final basis for the solution of all problems, overcome all antitheses in an inner harmony, and bring about the eternal welfare of all. Schelling now no longer called the Absolute Indifference, but God or Infinity, and he conceived Him as possessing modes and potencies. In the development of this new line of thought he introduced the neo-Platonic doctrine of Ideas as God’s intuitions of Himself, and as intermediaries with the world. Later Schelling passed through another change, and this doctrine grew under his hands into a theosophy and a theory of the irrational. The influence of Schelling was eclipsed by Hegel after Schelling retired to Munich; and Schelling saw his rival in control of German academic thought for many years. But he had the satisfaction in his old age of being called by the authorities to Berlin as the official spokesman against the Hegelian doctrine.