爲了理解謝林晚年積極哲學中的關鍵問題，並思考謝林如何面對形上學的「存有－神－學」(Onto-theo-logie)體制，本文藉著分析謝林對於存有學論證所作的批評，以便指出謝林如何以其獨特的觀點導引到肯定神存在的積極性。謝林批評了笛卡爾的存有學論證，並且倒轉了神存在之中現實與潛在的先後關係，從而扭轉了論證的路向，標示出存有學論證的效力只在於消極哲學的範圍內。如此顯示出謝林對存有學論證的批評，特別是從它在晚年哲學的體系裡所觸及的關鍵來看，一方面它具有根本的釐清作用，亦即，存有學論證不足以說明神作爲必然現實的存在者中所必須的理性出竅；另一方面，它在概念準備的層面上則是接引到兩種哲學的邊界上；具體效果是澄清消極哲學與積極哲學的差別，反映出謝林對於形上學內部的危機與差異化的思想經驗。

In order to understand the key-point in the philosophy of the late Schelling, and to consider how Schelling face to the ontotheological constitution in metaphysics, this paper tries to point out Schelling's specific view of affirming the positivity of the existence of God, by analyzing his critics on the ontological argument. Schelling had criticized the Cartesean ontological argument, and had reversed the ontological relation between the actuality and the potentiality in God's existence; therefore he turned the orientation of this argument and remarked its validity in the mere limit of the negative philosophy. Schelling's critique of the ontological argument, touching the nerve of the philosophy of late Schelling, clarifies, on the one hand, the insufficiency of the argument for explaining the esctatic Reason in God's existence as the necessarily actual existent, and, on the other hand, sketches out the boundary between the two kind of philosophy-negative and positive philosophy. The differentiation in the constitution of philosophy furnished by this critique reflects Schelling's experience of thought concerning the crisis and the inner differentiation of metaphysics.