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Karl Christian Friedrich Krause (German: [ˈkʁaʊzə]; 6 May 1781 – 27 September 1832) was a German philosopher whose doctrines became known as Krausism. Krausism, when considered in its totality as a complete, stand-alone philosophical system, had only a small following in Germany, France, and Belgium, in contradistinction to certain other philosophical systems (such as Hegelianism) that had a much larger following in Europe at that time. However, Krausism became very popular and influential in Restoration Spain not as a complete, comprehensive philosophical system per se, but as a broad cultural movement. In Spain, Krausism was known as "Krausismo", and Krausists were known as "Krausistas". Outside of Spain, the Spanish Krausist cultural movement was referred to as Spanish Krausism. Early life Krause was born in Eisenberg, Thuringia, in the duchy of Saxe-Gotha-Altenburg, Germany. His parents were Johann Friedrich Gotthard Krause (1 January 1747 - 17 February 1825) and Christiana Friederica Böhme (1755 – 21 December 1784). Karl's father Johann was a teacher at the lyceum in Eisenberg, and in 1795 became a Lutheran pastor and hymn collector in Nobitz. Studies at the University of Jena, 1797–1802 Educated at first in Eisenberg, in 1797 Karl enrolled in the nearby University of Jena, where he studied philosophy under F. W. J. von Schelling, J. G. Fichte, C. G. Schütz, H. K. A. Eichstädt, and A. W. von Schlegel. He also attended lectures by theologians Johann Jakob Griesbach (1745-1812), Heinrich Eberhard Gottlob Paulus (1761-1851), Karl David Ilgen (1763-1834), and Johann Adolf Jacobi (1769-1847), and lectures by professors in various departments of science and mathematics, including A. J. G. C. Batsch, F. F. Bretschneider, J. F. A. Göttling, J. C. F. Graumüller, J. G. Lenz, J. F. C. von Loder, K. D. M. Stahl, L. J. D. Suckow, and J. H. Voigt. Krause received the degree of Doctor of Philosophy from the University of Jena on 6 October 1801, and became a Privatdozent in 1802. Marriage and children With characteristic imprudence, on 19 July 1802 Krause married Sophie Amalie Concordia Fuchs (born 1780), without dowry. Amalie was a daughter of Augustin Christian Fuchs (1748-1812) and Christiane Friederike Herrmann. Karl and Amalie had 14 children in all, 12 of whom survived their parents. The children included: Sophie (Sophia) Christiane Friederike Krause (1803 - December 1873), Karl Erasmus Friedrich Krause (20 September 1805 - 29 November 1861), August Julius Gotthard Krause (b. 1809), Maria Sidonia (Sidonie) Krause (14 August 1810 - 26 August 1875), Otto Krause (1812-1872), Henriette Auguste Karoline Emma Krause (b. 1814), Heinrich Karl Gottlieb Krause (b. 1817), Wilhelm August Ernst Heinrich Krause, Friedrich, Ludwig, Hugo, and Maria Krause (b. 1823). In 1804, lack of pupils compelled Krause to move to Rudolstadt, and later to Dresden, where he gave lessons in music. In 1805 his ideal of a universal world-society led him to join the Freemasons, whose principles seemed to tend in the direction he desired. In Dresden he published two books on Freemasonry, Höhere Vergeistigung der echt überlieferten Grundsymbole der Freimaurerei: in zwölf Logenvorträgen (1811) and Die drei ältesten Kunsterkunden der Freimaurerbrüderschaft (1819), but his opinions attracted opposition from the Masons. Krause lived for a time in Berlin and became a privatdozent there, but was unable to obtain a professorship. He, therefore, proceeded to Dresden (where he taught Arthur Schopenhauer), and afterwards to Munich, where he died of apoplexy at the very moment when the influence of Franz von Baader had at last obtained a position for him. Krause is buried in the Alter Südfriedhof (Old South Cemetery) (aka the Alter Südlicher Friedhof) in Munich, Germany. Identitätsphilosophie, panentheism, and other aspects of Krausism Krause's philosophy, as a whole, is an example of what historians of philosophy refer to as Identitätsphilosophie (philosophy of identity). An Identitätsphilosophie is a philosophical system that posits the fundamental identity of spirit and nature. In Krause's philosophical system, the parts of the system which, technically, constitute its "panentheism", are only parts of a much broader whole. Therefore, although Krause's philosophy is accurately described as being "panentheistic", Krausism as a whole is better categorized as an Identitätsphilosophie which features panentheism as one of its primary fundamental components. Krause endeavoured to reconcile the ideas of a God known by faith or conscience and the world as known to sense. According to Krause, God - intuitively known by conscience - is not a personality (which implies limitations), but an all-inclusive essence (Wesen), which contains the universe within itself. Krause used the term panentheism (Panentheismus in German) in an attempt to accurately describe and encapsulate - in a single technical term - diverse aspects of his philosophical system which were cosmo-theological (simultaneously cosmological and theological) in nature. When considered from a theological perspective, panentheism can be viewed, broadly, as a synthesis of various elements derived from both monotheism and pantheism. Etymology of "panentheism" Historians of philosophy usually give Krause sole credit for coining the term "panentheism" in 1828. However, according to evidence provided by Philip Clayton, the German idealist philosopher Friedrich Wilhelm Joseph von Schelling (1775-1854) had already used this term (albeit in a slightly different form - in the form of the phrase "pan + en + theism"), and also had discussed numerous concepts and issues related to it, in his Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände (1809) (Philosophical Investigations into the Essence of Human Freedom and Matters Connected Therewith). Additionally, Krause and Schelling scholars now recognize that Krause's philosophy, as a whole, reflects, and partially incorporates, many of the themes, concepts and insights present in Schelling's Naturphilosophie (Philosophy of Nature), which itself is a form of panentheism. It now appears that Schelling's work may have provided much more of the framework of Krausean panentheism than historians of philosophy in the past had realized. Based on Clayton's evidence, it is quite possible that Krause, who was well-acquainted with Schelling and his works, adopted at least some of the initial basic concepts of his own panentheistic system from various works of Schelling (especially from Schelling's Philosophical Investigations into the Essence of Human Freedom), and then gradually developed these basic concepts into his own very elaborate version of panentheism. Looking forward, it might be more accurate for historians of philosophy to now say, that Schelling, in 1809, provided not only the terminological framework of Krausean panentheism, but also some of the basic conce.... Discover the Thomas C Schelling Anne Marie Slaughter popular books. Find the top 100 most popular Thomas C Schelling Anne Marie Slaughter books.