 One further important formative influence on Jaspers’s philosophy, however, was Schelling. Although he was at times critical of the simple mysticism and the metaphysics of natural process in Schelling’s religious works, his metaphysical reconstruction of Kantian idealism rearticulated some elements of the positive philosophy of the later Schelling, and it mirrored his attempt to account for truthful knowledge as a cognitive experience in which reason is transfigured by its encounter with contents other than its own form. In this respect, Jaspers adopted from Schelling a non-identitarian model of cognitive life, which views true (or truthful) knowledge as obtained through acts of positive interpretation and revelation at the limits of rational consciousness. Unlike Schelling, he always rejected claims to absolute positive knowledge; to this extent, he remained—in the ultimate analysis—a Kantian philosopher. However, he was clearly sympathetic to Schelling’s critique of formal epistemological negativism. Indeed, through his hermeneutical transformation of idealism into a metaphysics of symbolic interpretation, he might be seen, like both Schelling and Johann Georg Hamann before him, as a philosopher who was intent on re-invoking the truth of revelation, as an absolute and non-identical content of knowledge, against the rational evidences of epistemology, and so on elaborating an interpretive methodology adapted to a conception of truth as disclosed or revealed.