The Schiller Institute gives some interesting data about the letters’ history.
Going to the above link you can also read the letters that are translated by
William Wertz, Jr.
The Philosophical Letters were published by Schiller in the March 1786 edition of Thalia, Schiller’s journal of poetry and philosophical writings. The idea for the letters arose earlier, during Schiller’s academic years. The poem Friendship,which is quoted in part in the letters, originally appeared in an anthology of his poems in the year 1782 and was referred to as coming from the letters of Julius to Raphael, a yet unpublished fictional work.
Although the letters are represented as a fiction, the Theosophy of Julius, which is the centerpiece of the correspondence, clearly reflects the philosophical outlook of the young Schiller. The role of Raphael was assumed by Schiller’s friend Christian Gottfried Körner. The beginning of the first letter from Raphael was apparently written by Körner, and the second letter from Raphael, which is the concluding letter of the correspondence, was definitely written by Körner and not Schiller.
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I copied the following from http://www.gutenberg.net.
Project Gutenberg's The Philosophical Letters, by Friedrich Schiller This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: The Philosophical Letters Author: Friedrich Schiller Release Date: October 26, 2006 [EBook #6799] Last Updated: November 6, 2012 Language: English Produced by Tapio Riikonen and David Widger
SCHILLER’S PHILOSOPHICAL LETTERS.
By Friedrich Schiller
The reason passes, like the heart, through certain epochs and transitions, but its development is not so often portrayed. Men seem to have been satisfied with unfolding the passions in their extremes, their aberration, and their results, without considering how closely they are bound up with the intellectual constitution of the individual. Degeneracy in morals roots in a one-sided and wavering philosophy, doubly dangerous, because it blinds the beclouded intellect with an appearance of correctness, truth, and conviction, which places it less under the restraining influence of man’s instinctive moral sense. On the other hand, an enlightened understanding ennobles the feelings,—the heart must be formed by the head.
The present age has witnessed an extraordinary increase of a thinking public, by the facilities afforded to the diffusion of reading; the former happy resignation to ignorance begins to make way for a state of half-enlightenment, and few persons are willing to remain in the condition in which their birth has placed then. Under these circumstances it may not be unprofitable to call attention to certain periods of the awakening and progress of the reason, to place in their proper light certain truths and errors, closely connected with morals, and calculated to be a source of happiness or misery, and, at all events, to point out the hidden shoals on which the reason of man has so often suffered shipwreck. Rarely do we arrive at the summit of truth without running into extremes; we have frequently to exhaust the part of error, and even of folly, before we work our way up to the noble goal of tranquil wisdom.
Some friends, inspired by an equal love of truth and moral beauty, who have arrived at the same conviction by different roads, and who view with serener eye the ground over which they have travelled, have thought that it might be profitable to present a few of these resolutions and epochs of thought. They propose to represent these and certain excesses of the inquiring reason in the form of two young men, of unequal character, engaged in epistolary correspondence. The following letters are the beginning of this essay.
The opinions that are offered in these letters can only be true and false relatively, and in the form in which the world is mirrored in the soul of the correspondent, and of him only. But the course of the correspondence will show that the one-sided, often exaggerated and contradictory opinions at length issue in a general, purified, and well-established truth.
Scepticism and free-thinking are the feverish paroxysms of the human mind, and must needs at length confirm the health of well-organized souls by the unnatural convulsion which they occasion. In proportion to the dazzling and seducing nature of error will be the greatness of the triumphs of truth: the demand for conviction and firm belief will be strong and pressing in proportion to the torment occasioned by the pangs of doubt. But doubt was necessary to elicit these errors; the knowledge of the disease had to precede its cure. Truth suffers no loss if a vehement youth fails in finding it, in the same way that virtue and religion suffer no detriment if a criminal denies them.
It was necessary to offer these prefatory remarks to throw a proper light on the point of view from which the following correspondence has to be read and judged.
The following quotes are taken from these philosophical letters that have been written by Friedrich Schiller:
Love does not exist between monotonous souls, giving out the same tone; it is found between harmonious souls. With pleasure I find again my feelings in the mirror of yours, but with more ardent longing I devour the higher emotions that are wanting in me. Friendship and love are led by one common rule. The gentle Desdemona loves Othello for the dangers through which he has passed; the manly Othello loves her for the tears that she shed hearing of his troubles.
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When I hate, I take something from myself; when I love, I become richer by what I love. To pardon is to recover a property that has been lost. Misanthropy is a protracted suicide: egotism is the supremest poverty of a created being.
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If we perceive excellence, it is ours. Let us become intimate with the high ideal unit, and we shall be drawn to one another in brotherly love. If we plant beauty and joy we shall reap beauty and joy. If we think clearly we shall love ardently. “Be ye perfect, as your Father in heaven is perfect,” says the Founder of our Faith. Weak human nature turned pale at this command, therefore He explained himself in clearer terms: “Love one another!”