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Summary

Johann Gottlieb Fichte is a key figure in the landscape of post-Kantian idealism. From 1794 up to the final year of his life in 1814, Fichte attempted to formulate a unified philosophical programme that would combine, in a single system, the main branches of theoretical and practical philosophy. At the heart of this programme we find Fichte’s idea of a ‘doctrine of science’ (Wissenschaftslehre) that tries to articulate the fundamental principles of human cognition on the basis of the ‘I’ and its self-positing activity. In subsequent years he worked to articulate a ‘doctrine of right’ (Rechtslehre) in the Foundations of Natural Right (1795/96), and a ‘doctrine of ethics’ (Sittenlehre) in the System of Ethics (1798), both of which Fichte published under the subtitle ‘according to the principles of the Wissenschaftslehre.’ In later years he also worked and lectured on a doctrine of religion (Religionslehre). In addition to his philosophical writings, Fichte produced numerous popular works, such as Some Lectures Concerning the Scholar’s Vocation, the Vocation of Human Beings (1800), and The Way Towards the Blessed Life (1806). 

Key works Fichte's main philosophical works are: Foundations for the Entire Doctrine of Ethics (Fichte 1970); Foundations of Natural Right According to the Principles of the Wissenschaftslehre (Fichte 2000); and the System of Ethics According to the Principles of the Wissenschaftslehre  (Fichte 2005).
Introductions For introductions to Fichte's philosophical system, see Breazeale (Breazeale 2013), Ware (Ware 2020), and Wood (Wood 2016).
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  1. The Establishment of the State in Fichte’s System.Türker Armaner - unknown - Yeditepe'de Felsefe (Philosophy at Yeditepe) 1.
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  2. My Duty and the Morality of Others: Lying, Truth, and the Good Example in Fichte’s Normative Perfectionism.Stefano Bacin - forthcoming - In Stefano Bacin & Owen Ware (eds.), Fichte’s System of Ethics: A Critical Guide. Cambridge, UK: Cambridge University Press.
    The aim of the paper is to shed light on some of the most original elements of Fichte’s conception of morality as expressed in his account of specific obligations. After some remarks on Fichte’s original classification of ethical duties, the paper focuses on the prohibition of lying, the duty to communicate our true knowledge, and the duty to set a good example. Fichte’s account of those duties not only goes beyond the mere justification of universally acknowledged demands, but also deploys (...)
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  3. Fichte's System of Ethics: A Critical Guide.Stefano Bacin & Owen Ware (eds.) - forthcoming - Cambridge, UK: Cambridge University Press.
    The System of Ethics was published at the height of Fichte's academic career and marks the culmination of his philosophical development in Jena. Much more than a treatise on ethics narrowly construed, the System of Ethics presents a unified synthesis of Fichte's core philosophical ideas, including the principle I-hood, self-activity and self-consciousness, and also contains his most detailed treatment of action and agency. This volume brings together an international group of leading scholars on Fichte, and is the first of its (...)
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  4. Situating Hegel: From Transcendental Philosophy to a Phenomenology of Spirit.Michael Baur - forthcoming - In Kenneth Westphal & Marian Bykova (eds.), The Palgrave Hegel Hanbook. New York, NY:
    Michael Baur, "Situating Hegel: From Transcendental Philosophy to a Phenomenology of Spirit," in the Palgrave Hegel Handbook, edited by Marian Bykova and Kenneth Westphal (New York, NY: Palgrave Macmillan, 2020).
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  5. Kant, Fichte, and the Act of the I.Charles E. DeBord - forthcoming - Philosophy Study.
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  6. I-Hood as the Speculative Ground of Fichte’s Real Ethics.Kienhow Goh - forthcoming - In The Enigma of Fichtes First Principles: 49 (Fichte-Studien). Brill. pp. 267-287.
    This article considers how the I furnishes a ground for the moral principle’s reality or applicability, or the synthetic unification of the higher and the lower powers of desire, through its originally determined nature. It argues that the nature of I-hood as an immediate unity of seeing and being, an absolute identity of the subjective and objective, is key to securing the moral principle’s applicability. On its basis, Fichte envisages an originally determined system of drives and feelings on the one (...)
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  7. Anschauung und Begriff in formaler und transzendentaler Logik.Max Gottschlich - forthcoming - In Violetta Waibel (ed.), Die Rolle von Anschauung und Begriff bei Johann Gottlieb Fichte. Mit Kant über Kant hinaus (Reihe: Begriff und Konkretion). Berlin: Duncker&Humblot.
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  8. The Struggle is Real: An Exploration of 19th Century Notions of Striving, Dialectic, and General Unrest.Dustin Gray - forthcoming - Dialogue: Journal of Phi Sigma Tau.
    In the comprehension of many 19th century European philosophers, there seems ever present in much of the work, a shared notion of struggle. This notion seems mainly to arise within the confines of human consciousness. The notion of struggle is in fact pervasive in contemporary thought as well, and could simply be inherent to human nature. However, I will maintain specific focus on the notion of struggle as brought to light by a sampling of works by three relevant 19th century (...)
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  9. Fichte on Summons and Self-Consciousness.Michelle Kosch - forthcoming - Mind:fzaa001.
    J. G. Fichte held that a form of intersubjectivity—what he called a ‘summons’—is a condition of possibility of self-consciousness. This thesis is widely taken to be one of Fichte’s most influential contributions to the European philosophy of the last two centuries. But what the thesis actually states is far from obvious; and existing interpretations either are poorly supported by the texts or else render the thesis trivial or implausible. I propose a new interpretation, on which Fichte’s claim is that reflective (...)
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  10. The Bloomsbury Companion to Fichte.Bykova Marina (ed.) - forthcoming - Bloomsbury.
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  11. Religion and Early German Romanticism.Jacqueline Mariña - forthcoming - In Elizabeth Millan (ed.), Palgrave Handbook of German Romantic Philosophy.
    This paper explores the reception of Kant's understanding of consciousness by both Romantics and Idealists from 1785 to 1799, and traces its impact on the theory of religion. I first look at Kant's understanding of consciousness as developed in the first Critique, and then looks at how figures such as Fichte, Jacobi, Hölderlin, Novalis, and Schleiermacher received this theory of consciousness and its implications for their understanding of religion.
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  12. Feeling, Drive, and the Lower Capacity of Desire.Owen Ware - forthcoming - In Owen Ware & Stefano Bacin (eds.), Fichte’s System of Ethics: A Critical Guide. Cambridge, UK:
    Part II of Fichte’s System of Ethics is titled “Deduction of the Reality and Applicability of the Moral Law.” In this chapter, I argue that what motivates Fichte’s new deduction is a concern to avoid what he calls “empty formula philosophy,” that is, a philosophy which fails to explain how willing an object is possible. Fichte sets out to avoid this shortcoming by offering a complex theory of the drives, focusing first on what he calls our “lower capacity of desire.” (...)
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  13. Fichte's Ethical Holism.Owen Ware - forthcoming - In Practical Philosophy from Kant to Hegel: Freedom, Right and Revolution. Cambridge University Press.
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  14. The Second Person in Fichte and Levinas.Owen Ware & Michael L. Morgan - forthcoming - Graduate Faculty Philosophy Journal.
    Levinas never engaged closely with Fichte’s work, but there are two places in the chapter “Substitution,” in Otherwise than Being (1974), where he mentions Fichte by name. The point that Levinas underscores in both of these passages is that the other’s encounter with the subject is not the outcome of the subject’s freedom; it is not posited by the subject, as Fichte has it, but is prior to any free activity. The aim of this paper is to deepen the comparison (...)
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  15. Facticity and Genesis: Tracking Fichte’s Method in the Berlin Wissenschaftslehre.G. Anthony Bruno - 2021 - Fichte-Studien 49:177-97.
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  16. Knot of the World: German Idealism Between Annihilation and Construction.Kirill Chepurin - 2021 - In Kirill Chepurin & Alex Dubilet (eds.), Nothing Absolute: German Idealism and the Question of Political Theology. New York City, New York, USA: Fordham University Press. pp. 35-53.
    Through an analysis of the ultimate telos of the world and of the subject’s striving in Schelling, the late Fichte, and Friedrich Schlegel—as well as via such concepts as the absolute, bliss, nothingness, God, chaos, and irony—this essay reconfigures German Idealism and Romanticism as spanning the conceptual space between two poles, world-annihilation and world-construction, and traces the ways in which these thinkers attempted to resolve what this essay calls the "transcendental knot," or to think the way the world is without (...)
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  17. Fichte's Theory of Drives.Michelle Kosch - 2021 - Journal of the History of Philosophy 59 (2):247-269.
  18. Fichte’s First Principles and the Total System of the Wissenschaftslehre.David W. Wood - 2021 - Fichte-Studien 49:IX-XIX.
    Editor's Preface to Fichte-Studien 49 (2021), "The Enigma of Fichte’s First Principles", (Leiden/Boston: Brill, 2021): : IX-XIX. Also available on open-access. See the publisher's website.
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  19. Fichte im Wilhelminischen Reich: Idealisiertes Bild, patriotische Vorbildhaftigkeit und nationale Bildung.Elena Alessiato - 2020 - Fichte-Studien 48:358-385.
    In Germany at the turn of the 20th century the interest in Fichte’s philosophy was growing remarkably.This phenomenon has to be considered as a part of a broader “German movement”, i. e. a collective cultural trend aiming at pinpointing what had been properly “German” in the last two centuries. This need became even more acute by the outbreak of the Great War.In that context Fichte’s work was used as a benchmark for creating and elaborating on the myth of “the German (...)
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  20. The Thought of a Principle: Rödl’s Fichteanism.Bruno G. Anthony - 2020 - In Marina Bykova (ed.), The Bloomsbury Handbook to Fichte. Bloomsbury.
    Sebastian Rödl portrays much of his work as attempts at articulating a German idealist view of self-consciousness. Although he rarely engages directly with German idealist texts, his accounts of first-person and second-person knowledge arrive at strikingly Fichtean theses regarding the necessary identity of subject and object in the former and the necessary reciprocity of subject and other in the latter. Despite this affinity, I argue, Rödl's accounts lack a feature that is essential to Fichte's and, indeed, to German idealism's distinctive (...)
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  21. Le Vorbild comme clef de voûte de l’image et de l’usage de Platon chez Fichte.Marco Rampazzo Bazzan - 2020 - Fichte-Studien 48:185-203.
    The question whether Fichte was or not Platonist is not to be considered harmless. This is first and foremost a question that Fichte asks himself in front of his students during his Lecture on Ethics at the University of Berlin. In this way Fichte pretended to clarify a point that he considered decisive for characterizing his conception of ethics. Thus, the question of his Platonism no longer concerns his knowledge nor his interpretation of Plato, but rather his manner and reasons (...)
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  22. Suspending the World: Romantic Irony and Idealist System.Kirill Chepurin - 2020 - Philosophy and Rhetoric 53 (2):111-133.
    This paper revisits the rhetorics of system and irony in Fichte and Friedrich Schlegel in order to theorize the utopic operation and standpoint that, I argue, system and irony share. Both system and irony transport the speculative speaker to the impossible zero point preceding and suspending the construction of any binary terms or the world itself—an immanent nonplace (of the in-itself, nothingness, or chaos) that cannot be inscribed into the world's regime of comprehensibility and possibility. It is because the philosopher (...)
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  23. Concepts, Images, Determination. Some Remarks on the Understanding of Transcendental Philosophy by McDowell and Fichte.Giovanni Cogliandro - 2020 - Fichte-Studien 48:109-130.
    McDowell in Mind and World developed a post-transcendental understanding of some core philosophical puzzles of subjectivity, like consciousness, conceptual capacity and perception. One of the main assumptions in the background of his philosophical proposal is that all our possible experience has to be determined and therefore has to be acknowledged as conceptual, therefore this very experience has to be both relational and representational.After this statement of conceptual experience in the early 2000’s a debate started which still involves philosophers like Brandom, (...)
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  24. Image and Freedom in Fichte’s Doctrine of the State of 1813.Luciano Corsico - 2020 - Fichte-Studien 48:240-257.
    In this paper, my aim is to offer an approach to the practical meaning of the concept of image in Fichte’s Doctrine of the State of 1813. The word “image” plays an important role within Fichte’s philosophical terminology, especially during the last period of his intellectual production and his academic life, after leaving the University of Jena. Even a superficial reading of the several different versions of the Doctrine of Science allows one to recognize that the above-mentioned term is used (...)
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  25. The Problem of the Unconscious in Fichte’s Later Jena Wissenschaftslehre.Marco Dozzi - 2020 - Fichte-Studien 48:434-455.
    This essay argues for the applicability and importance of the notion of the unconscious in Fichte’s Jena period, with a focus on the,second’ Wissenschaftslehre. The essay begins by arguing for the existence of a fundamental tension in Fichte’s philosophy: namely, between a,transcendence’ principle – that the conditions for consciousness cannot themselves be present within experience, since they ground that experience – and an,immanence’ principle that there is no genuine reality outside of consciousness. It is shown that this tension is particularly (...)
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  26. Zur Kontinuität der Trieblehre in der Spätphilosophie J.G. Fichtes. Bemerkungen über die »unendliche Modifikabilität der Freiheit«. [REVIEW]Augustin Dumont - 2020 - Fichte-Studien 48:220-239.
    This paper aims at questioning the „continuity“ of the so-called Trieblehre through Fichte’s philosophy. First of all, the paper inquires into the function and status of the concept of drive during the Jena period. The paper shows how the concept of drive should be connected to the concept of feeling. Results of that inquiry are then confronted to some selected extracts of Fichte’s latest philosophy. The paper finally demonstrates how the theory of drive in all of Fichte’s philosophy plays a (...)
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  27. Agrippan Problems.Robb Dunphy - 2020 - Logos and Episteme 11 (3):259-282.
    In this article I consider Sextus’ account of the Five Modes and of the Two Modes in his Outlines of Pyrrhonism. I suggest that from these we can derive the basic form of a number of different problems which I refer to as “Agrippan problems,” where this category includes both the epistemic regress problem and the problem of the criterion. Finally, I suggest that there is a distinctive Agrippan problem present at the beginning of Hegel’s Science of Logic.
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  28. Bild und Logos bei Fichte. Der Zusammenhang zwischen Sollen und Freiheit mittels der Bildstruktur.Francesca Fantasia - 2020 - Fichte-Studien 48:133-149.
    This article shows how the correlation between duty and freedom in the moral philosophy of Fichte can be seen as an image constellation. From the perspective of the real being, the act of the absolute opening of reflexivity in the conditional is an object of an ethical duty. Moral law regulates the transition from self-evidence of the absolute to its actual occurrence. Moral law is a logos: It forms people ontologically, and it regulates the process of ‘becoming image’ of the (...)
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  29. Fichte et la puissante impuissance du langage.Luis Fellipe Garcia - 2020 - Archives de Philosophie 83 (1):19-32.
    Cet article montre que Fichte développe une originelle conception du langage dans ses Discours à la Nation allemande d’où il ressort non seulement le besoin de retraduire des concepts philosophiques dans un langage populaire comme aussi celui de formuler un langage plus malléable pour la philosophie en tant que telle. Afin d’explorer cette hypothèse, notre propos suivra les étapes suivantes : (i) nous analyserons la conception fichtéenne du rapport entre popularisation et flexibilisation du langage, ce qui nous permettra (ii) d’explorer (...)
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  30. Wahrheit und Einbildungskraft.Francisco Prata Gaspar - 2020 - Fichte-Studien 48:25-44.
    At the end of the “Foundations of theoretical Knowledge”, in the second part of the first exposition of the Doctrine of Science, Fichte says: imagination “does not delude, but gives truth and the only possible truth”. Although the expression – “only possible truth” – appears in the text only once, it seems to play a key role in structuring the doctrine of science, insofar it defines Fichte’s own point of view, whether in relation to pre-Kantian metaphysics, or in relation to (...)
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  31. Nachruf auf Wolfgang Janke.Helmut Girndt - 2020 - Fichte-Studien 48:11-14.
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  32. Jacinto Rivera de Rosales Chaćon: Fichte. La liberté est le fondement de la connaissance et de la morale. [REVIEW]Laurent Guyot - 2020 - Fichte-Studien 48:471-476.
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  33. »Die durch das Bild angegebene Regel«. Die Ersetzung des Schemas durch das Symbol in der Sprachphilosophie der Reden an die deutsche Nation.Tamás Hankovszky - 2020 - Fichte-Studien 48:90-108.
    According to the early Fichte, designation of mental concepts and highly abstract concepts happens by means of ‘schemata’. Through an unconscious mechanism, we transfer the name of a sensible thing into a supersensible object. Fichte looked upon this process as a source of mistakes. In Addresses to the German Nation, he changes his conception and puts symbols or actual images in the place of schemata. These images don’t unify sensible and supersensible notions as schemata do, rather they draw an analogy (...)
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  34. Zwischen Selbsttätigkeit und Passivität. Ein Beitrag zur Rolle der Einbildungskraft und des Bildes bei Fichte und Heidegger.Philipp Höfele - 2020 - Fichte-Studien 48:67-89.
    This paper outlines a systematic relation between Fichte and Heidegger concerning their interpretations of imagination and image, drawing on their early and in particular their later writings. In 1929, Heidegger deems it necessary to develop his interpretation of the concept of imagination as referring to the temporality of Dasein in opposition to its interpretation as a subjective faculty in idealism, particularly in Fichte. At the same time, however, an affirmative use of the concept of imagination, in analogy to Fichte, can (...)
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  35. Breathing Life Into Primal Beauty.Susan-Judith Hoffmann - 2020 - Fichte-Studien 48:293-304.
    In Über den Unterschied des Geistes u. des Buchstabens in der Philosophie, Fichte writes that man’s most fundamental tendency to philosophize is simply the drive to represent for the sake of representing—the same drive which is the ultimate basis of the fine arts. The process of representing for the sake of representing is grounded in “spirit”, which is nothing other than the power of the imagination to raise to consciousness images of das Urschöne. In this paper, I suggest that the (...)
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  36. Fichte ja tunnustus.Heikki Ikäheimo - 2020 - In Onni Hirvonen (ed.), Tunnustuksen filosofia ja politiikka. Helsinki, Finland: pp. 44-59.
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  37. Realität durch Einbildungskraft. Fichtes Antwort auf Maimons Skeptizismus in der Grundlage der gesammten Wissenschaftslehre.Silvan Imhof - 2020 - Fichte-Studien 48:3-24.
    Concluding the deduction of imagination in § 4 of the Grundlage der gesammten Wissenschaftslehre, Fichte remarks that one lesson of the Wissenschaftslehre is that all reality is a product of imagination. One of the greatest thinkers of the age, Fichte writes, is teaching the same, but calls it a deception of imagination. Fichte’s remark is aimed at Salomon Maimon, and it shows that his deduction shouldn’t be read only as part of the systematic development of the theoretical Wissenschaftslehre, but should (...)
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  38. Die Freiheit des Absoluten und die seiner Erscheinung.Wilhelm G. Jacobs - 2020 - Fichte-Studien 48:150-159.
    Fichte denies the sin, the evil. Can he thereby affirm freedom of the phenomenon, of man?Fichte leugnet die Sünde, das Böse. Kann er so Freiheit der Erscheinung, des Menschen behaupten?
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  39. Fichtes Begriff der Aufklärung als der wachsenden Klarheit der Bilder.Jakub Kloc-Konkołowicz - 2020 - Fichte-Studien 48:277-292.
    In his late writings Fichte resorts to a formal notion of image that appears very modern. Probably for the first time in modern philosophy the world is being so consequently reinterpreted as a continuity of projected images, which are themselves „images of images”. Other than in the post-metaphysical philosophy the object of critique is here not the truth-relation of images, but rather their empirical interpretation. Knowledge is not understood as a copy of external objects, but, to the contrary, the external (...)
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  40. Fichte-Schule.Jens Lemanski - 2020 - In Gerald Hartung (ed.), Philosophie im deutschsprachigen Raum 1800-1830. Basel, Schweiz: pp. 138-150.
    Around 1800, Johann Gottlieb Fichte's primary circle of recipients consisted not only of philosophers, but above all of theologians, religiously engaged laymen, educators, writers and caricaturists, medical practitioner, civil servants and lawyers. The entire reception in post-Kantian philosophy is limited to the years between 1792 and 1810. This period can be divided into two phases: namely the phase up to 1799, in which Fichte acquired students and followers, and the phase from 1799 onwards, in which Fichte's reception was related to (...)
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  41. Techniques of Bridging the Gulf: Dialectic and Reductionism in McDowell and Fichte.Jens Lemanski - 2020 - Edukacja Filozoficzna 69 (1):7-36.
    “Dialectic” has been a matter of growing interest in contemporary philosophy. The present article analyzes dialectical methods and positions them by reference to two paradigmatic texts of German idealism and analytic philosophy, i.e. J.G. Fichte’s Science of Knowing (1804) and J. McDowell’s Mind and World. Both dialectical approaches will be interpreted with regard to their contribution in the debate on reductionism and anti-reductionism: both Fichte and McDowell claim that philosophical positions and logical terms stand in a dualistic relationship to one (...)
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  42. Reason, ideas and their functions in classical German philosophy [in Russian] | Разум, идеи и их функции в классической немецкой философии.Michael Lewin - 2020 - Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36 (1):4-23.
    Over the last two decades there has been a growing interest in the transcendental dialectic of Critique of Pure Reason in Germany. Authors, however, often do not pay enough attention to the fact that Kant’s theory of reason (in the narrow sense) and the concept of ideas derived from it is not limited to this text. The purpose of this article is to compare and analyze the functionality of mind as a subjective ability developed by Kant and Fichte with the (...)
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  43. Der Stachel der Selbsttätigkeit und das Ausschöpfen der Freiheit. Zur Vollständigkeit der fünf Weltansichten beim späten Fichte.Michael Lewin - 2020 - Fichte-Studien 48:204-219.
    In the later Fichte the reflection splits the world into a fivefoldness of its possible view. To get through all the a priori arranged levels from sensuality to the Doctrine of Science means to use up all the possibilities of the views of the world. I will examine whether Fichte can offer us a direct proof of completeness of the standpoints or at least show indirectly that there must be exactly five of them. Which answer would he give us if (...)
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  44. Wie kann ein Bild frei sein? Wirken und Reflektieren in der Konstruktion des moralischen Bildes in der letzten Philosophie Fichtes.Max Marcuzzi - 2020 - Fichte-Studien 48:160-170.
    Fichte’s philosophy is known as a science of freedom since his first Wissenschaftslehre. But since the ego is interpreted as a mere picture in his late moral philosophy, we wonder how the passive image of a truly existing original can be free. The answer suggested here is that the ego can be understood as a free being, if it is understood as being pure of every Non-I, as pure dynamic being, which cannot be bound to any substantial version of itself, (...)
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  45. Bedeutung als Problem.Harald Munster - 2020 - Fichte-Studien 48:413-433.
    This essay presents the fundamental problem of the meaningfulness of language, which is explained by the structure of linguistic signs itself and afterwards solved by Fichte’s theorem of pure will from the “Doctrine of Science nova methodo”. In this respect, Fichte’s philosophy can make an essential contribution to the foundation of a philosophy of language.Der vorliegende Aufsatz nimmt seinen Ausgang vom grundsätzlichen Problem der Bedeutungsfähigkeit der Sprache. Dieses wird auf die Struktur sprachlicher Zeichen selbst zurückgefuhrt, um es anschließend mithilfe von (...)
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  46. Fichtes Intellektualisierung der Anschauung.Carsten Olk - 2020 - Fichte-Studien 48:45-66.
    The power of imagination fulfills a special function with respect to particular intuition and to the forms of intuition of space and time a function that exceeds Kant’s deliberations on imagination. Not just the forms themselves, but also their manifold are orignally generated by that capability. While Kant’s theory of experience starts with a given mannifold and shows how the rule-making role of reason provides productive imagination with a way of assimilating that manifold into a unified perspective, Fichte’s philosophy has (...)
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  47. The Ambiguity in Schopenhauer’s Doctrine of the Thing-in-Itself.Vasfi Onur Özen - 2020 - Review of Metaphysics 74 (294):251-288.
    The general attitude towards Arthur Schopenhauer’s metaphysics is rather fiercely critical and at times even tendentious. It seems that the figure of Schopenhauer as an irredeemably flawed, stubborn, and contradictory philosopher serves as a leitmotiv among scholars. Schopenhauer’s identification of the thing-in-itself with the will continues to be a thorny puzzle in the secondary literature, and it presents perhaps the greatest challenge to Schopenhauer scholars. Schopenhauer borrows the term ‘thing-in-itself’ from Immanuel Kant, who uses it to refer to a reality (...)
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  48. Transcendental Idealism and Naturalism: The Case of Fichte.Rory Lawrence Phillips - 2020 - Journal of Transcendental Philosophy 1.
    In this paper, I explore the relationship between naturalism and transcendental idealism in Fichte. I conclude that Fichte is a near-naturalist, akin to Baker, Lynne Rudder (2017). “Naturalism and the idea of nature,” Philosophy 92 (3): 333–349. A near-naturalist is one whose position looks akin to the naturalist in some ways but the near-naturalist can radically differ in metaphilosophical orientation and substantial commitment. This paper is composed of three sections. In the first, I outline briefly what I take transcendental idealism (...)
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  49. Antropologia pragmatista. Padova Lectures.Michael Quante & Armando Manchisi (eds.) - 2020 - Padova PD, Italia: Padova University Press.
    What does it mean to be a person? And in what way is this connected to our finitude, i.e. to the properly human aspect of our existence? By analyzing some of the core features of our form of life (personal identity, self-consciousness, freedom, autonomy, responsibility), Michael Quante answers these questions arguing that it is possible to be a person and lead an authentically human life only within social relationships of recognition: only in these relationships, it is possible to know oneself (...)
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  50. La Doctrine de la science à l’usage des artistes.Eduardo Ralickas - 2020 - Fichte-Studien 48:305-326.
    This paper addresses some of the figurative properties of Fichte’s philosophical discourse. In many texts from the so-called Spätphilosophie the WL is depicted as an »image of knowing«. In keeping with this idea, the author examines how figure and discourse are inextricably bound up in the space of Fichtean philosophy. The 1794 lectures Concerning the Difference Between the Sprit and the Letter Within Philosophy are particularly telling in this respect, for they foreground metaphor as the necessary vehicle for philosophical expression. (...)
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