Friedrich Schelling in the context of "Henotheistic"

In psychoanalysis and other psychological theories, the unconscious mind (or the unconscious) is the part of the psyche that is not available to introspection. Although these processes exist beneath the surface of conscious awareness, they are thought to exert an effect on conscious thought processes and behavior. The term was coined by the 18th-century German Romantic philosopher Friedrich Schelling and later introduced into English by the poet and essayist Samuel Taylor Coleridge.

The emergence of the concept of the unconscious in psychology and general culture was mainly due to the work of Austrian neurologist and psychoanalyst Sigmund Freud. In psychoanalytic theory, the unconscious mind consists of ideas and drives that have been subject to the mechanism of repression: anxiety-producing impulses in childhood are barred from consciousness, but do not cease to exist, and exert a constant pressure in the direction of consciousness. However, the content of the unconscious is only knowable to consciousness through its representation in a disguised or distorted form, by way of dreams and neurotic symptoms, as well as in slips of the tongue and jokes. The psychoanalyst seeks to interpret these conscious manifestations in order to understand the nature of the repressed.

Absolute idealism is chiefly associated with Friedrich Schelling and G. W. F. Hegel, both of whom were German idealist philosophers in the 19th century. The label has also been attached to others such as Josiah Royce, an American philosopher who was greatly influenced by Hegel's work, the British idealists (often referred to as neo-Hegelian), and the italian idealists, particularly the actual idealism of Giovanni Gentile.

According to Hegel, being is ultimately comprehensible only as an all-inclusive whole (das Absolute). Hegel asserted that in order for the thinking subject (human reason or consciousness) to be able to know its object (the world) at all, there must be in some sense an identity of thought and being. Otherwise, the subject would never have access to the object and we would have no certainty about any of our knowledge of the world.