My doctoral research is based on the crucial thesis that the philosophical object of love, far from being a marginal phenomenon of Schelling’s thinking, finds itself, contrarily, at its very center. It thus allows a privileged way through the great moments of Schelling's works and toward the systematic unity that undergirds it. The research begins by showing how, considering the development of Schellingian philosophy up to the last important text published during his lifetime (Freiheitsschrift 1809), love appears as the driving force behind a final fundamental transformation of his thinking, in which the notion of love itself becomes its supreme expression. This transformation takes place at the heart of the very conception of identity (1800-07), therein heralding the way to his subsequent works; it leads not only to a new conception of God and a radical questioning of the facticity of freedom, directing Schelling toward a new philosophy of existence, but will lead his thinking to increasingly focus on and around the idea of an auto-genetic absolute. It is then that the processuality of freedom becomes the very object of his philosophy, with love as its constituent genome. Since Schelling’s philosophy thenceforth treats the becoming and the history of finite spirit within the being of God as the very processuality of the freedom they share, our research attempts to expose the Schellingian notion of love as the systematic junction between his speculative metaphysics and his anthropology. These two meet in the critique of philosophy’s very boundaries, thus bequeathing his subsequent works the great attempt at re-founding philosophy. The research thus offers not least an attempt to no longer grasp the major unpublished projects – from the Weltalter (1811-13, 1827/28) to the project of founding the Positive Philosophie (1832 ff.) – as isolated philosophical efforts, but to understand the spectrum of Schellingian works vis-à-vis its coherent genesis and systematic unity.