Although the philosophy of the German patriot Johann Gottlieb Fichte, an immediate follower of Immanuel Kant, began in the inner subjective experience of the individual, with the “I” positing the “not-I”—i.e., feeling compelled to construct a perceived world over against itself—it turns out eventually that, at a more fundamental level, God, as the universal “I,” posits the world at large. The world, or nature, is described in organic terms; God is considered not alone as the Universal Ego but also as the Moral World Order, or ground of ethical principles; and since every human person has a destiny as a part of this order, humanity as a whole is in this sense somehow one with God. In the moral world order, then, humanity has a partial identity with God; and in the physical order humanity has membership in the organic whole of nature. It is not clear, however, whether in Fichte’s view God as Universal Ego includes all human egos, and the organic whole of nature. Should he do so, then Fichte would be a representative of dipolar Panentheism, since in his final doctrine the Universal Ego imitates an Absolute deity who is simply the divine end of all activity, serving equally as model and as goal. In this interpretation God is conceived both as absolute mobility and absolute fixity. It is not entirely clear whether the doctrine is to be understood as referring to two aspects of a single God, the panentheistic alternative, or to two separate gods, the alternative imbedded in Plato’s quasipanentheism. In either case, Fichte has enunciated most of the themes of panentheism and deserves consideration either as a representative or precursor of that school.

A second early follower of Kant was Friedrich Wilhelm Joseph von Schelling, who, in contrast to Fichte, stressed the self-existence of the objective world. Schelling’s thought developed through several stages. Of particular interest to the problem of God are the final three stages in which his philosophy passed through monistic and Neoplatonic pantheism followed by a final stage that was panentheistic.

In the first of these stages, he posits the Absolute as an absolute identity, which nonetheless includes, as in Spinoza, both nature and mind, reality and ideality. The natural series culminates in the living organism; and the spiritual series culminates in the work of art. The universe is, thus, both the most perfect organism and the most perfect work of art.

In his second, Neoplatonic, stage he conceived the Absolute as separated from the world, with a realm of Platonic ideas interposed between them. In this arrangement, the world was clearly an emanation or effect of the divine.

In the final stage of his thought, Schelling presented a theophany, or manifestation of deity, involving the separation of the world from God, and its return. In appearance this was quite like the views of Erigena or like the unmanifest and manifest brahman of Indian thought. But, since the power of God continues to infuse the world and there can be no real separation, the entire theophany is clearly the development of the divine life. The Absolute is retained as the pure Godhead, a unity presiding over the world; and the world—having in measure its own spontaneity—is both his antithesis and part of his being, the contradiction accounting for progress. The positing within God of eternity and temporality, of being-in-itself and of self-giving, of yes and no, of participation in joy and in suffering, is the very duality of panentheism.

It was a disciple of Schelling, Karl Christian Krause, who coined the term panentheism to refer to the particular kind of relation between God and the world that is organic in character.

The third, and most illustrious, early post-Kantian Idealist was Hegel, who held that the Absolute Spirit fulfills itself, or realizes itself, in the history of the world. And in Hegel’s deduction of the categories it is clear that humanity realizes itself through the attainment of unity with the Absolute in philosophy, art, and religion. It would appear, then, that God is in the world, or the world is in God, and that, since humanity is a part of history and thus a part of the divine realization in the world, it shares in the divine life; it would seem, too, that God is to be characterized by contingency as well as necessity, by potentiality as well as actuality, by change as well as permanence. In short, it would seem at first that the panentheistic dipolarity of terms would apply to the Hegelian Absolute. But this is not quite so; for Hegel’s emphasis was on the deduction of the categories of logic, nature, and spirit, a deduction that provided the lineaments of Spirit-in-Itself (the categories of the intrinsic logic that the world, as Spirit, follows in its development), Spirit-for-Itself (nature as existing oblivious of its own context), and Spirit-in-and-for-Itself (conscious spiritual life, natural, and yet aware of its role in the developing world). This deduction, moving from the most abstract categories to the most concrete, is partly logical and partly temporal; it cannot be read either as a sheerly logical sequence or as a sheerly temporal sequence. As a logical sequence, it has the appearance of a Neoplatonic scheme turned on its head, since the Absolute Spirit that emerges from the deduction includes all of the steps of the preceding rich and multifarious deduction. As a temporal sequence, the system would seem to be a species of Stoic (i.e., Heracleitean) pantheism, qualified by a clear Parmenidean motif (see above Greco-Roman doctrines), which appears in its stress on an absoluteness that, from the eternal standpoint, cancels out time. This Parmenidean quality is to be found not only in Hegel but in most of the Idealists who were influenced by him. Time is real, on this view, and yet not quite real, having already eternally happened. And when Hegel spoke of the Absolute Spirit, this phrase held the internal tension of a near contradiction, for spirit, however absolute, must surely be relative to what is around it, sensitive to and dependent on other spirits. The fact that Hegel wished to give something like equal emphasis, however, both to absoluteness and to relativity in the divine being or process suggests that his goal is identical with that of the panentheists, even though he is perhaps more fairly regarded as a Pantheist of an ambiguous type.

Monism and panpsychism

It is impossible for one to leave the 19th century without mention of the pioneering experimental psychologist Gustav Theodor Fechner (1801–87), founder of psychophysics, who developed an interest in philosophy. Fechner pursued the themes of panentheism beyond the positions of his predecessors. A panpsychist with an organic view of the world, he held that every entity is to some extent sentient and acts as a component in the life of some more inclusive entity in a hierarchy that reaches to the divine Being, whose constituents include all of reality. God is the soul of the world, which is, in turn, his body. Fechner contends that every human being’s volitions provide impulses within the divine experience, and that God gains and suffers from human experience. Precisely because God is the supreme being, he is in process of development. He can never be surpassed by any other, but he surpasses himself continually through time. He thus argues that God can be viewed in two ways: either as the Absolute ruling over the world, or as the totality of the world; but both are aspects of the same Being. Fechner’s affirmations comprise a complete statement of panentheism, including the dipolar deity with respect to whom the categories of absoluteness and relativity can be affirmed without contradiction.