Johann Gottlieb Fichte - Bibliography

The Establishment of the State in Fichte’s System.Türker Armaner - unknown - Yeditepe'de Felsefe (Philosophy at Yeditepe) 1.

Johann Gottlieb Fichte in 19th Century Philosophy

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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 (...)

17th/18th Century Ethics in 17th/18th Century Philosophy

19th Century Ethics in 19th Century Philosophy

Johann Gottlieb Fichte in 19th Century Philosophy

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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 (...)

17th/18th Century Ethics in 17th/18th Century Philosophy

19th Century Ethics in 19th Century Philosophy

Johann Gottlieb Fichte in 19th Century Philosophy

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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).

G. W. F. Hegel in 19th Century Philosophy

Johann Gottlieb Fichte in 19th Century Philosophy

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Kant, Fichte, and the Act of the I.Charles E. DeBord - forthcoming - Philosophy Study.

Johann Gottlieb Fichte in 19th Century Philosophy

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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 (...)

Johann Gottlieb Fichte in 19th Century Philosophy

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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.

Johann Gottlieb Fichte in 19th Century Philosophy

Logic and Philosophy of Logic

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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 (...)

Hegel: Dialectic in 19th Century Philosophy

Johann Gottlieb Fichte in 19th Century Philosophy

Søren Kierkegaard in 19th Century Philosophy

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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 (...)

Johann Gottlieb Fichte in 19th Century Philosophy

Self-Consciousness in Philosophy of Mind

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The Bloomsbury Companion to Fichte.Bykova Marina (ed.) - forthcoming - Bloomsbury.

Johann Gottlieb Fichte in 19th Century Philosophy

Martin Heidegger in Continental Philosophy

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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.

Friedrich Schelling in 19th Century Philosophy

G. W. F. Hegel in 19th Century Philosophy

Johann Gottlieb Fichte in 19th Century Philosophy

Kant: Philosophy of Mind in 17th/18th Century Philosophy

Philosophy of Religion

Romanticism in European Philosophy

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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.” (...)

Johann Gottlieb Fichte in 19th Century Philosophy

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Fichte's Ethical Holism.Owen Ware - forthcoming - In Practical Philosophy from Kant to Hegel: Freedom, Right and Revolution. Cambridge University Press.

Johann Gottlieb Fichte in 19th Century Philosophy

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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 (...)

Emmanuel Levinas in Continental Philosophy

German Idealism in European Philosophy

Johann Gottlieb Fichte in 19th Century Philosophy

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Facticity and Genesis: Tracking Fichte’s Method in the Berlin Wissenschaftslehre.G. Anthony Bruno - 2021 - Fichte-Studien 49:177-97.

Johann Gottlieb Fichte in 19th Century Philosophy

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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 (...)

Friedrich Schelling in 19th Century Philosophy

Idealism in Metaphysics

Johann Gottlieb Fichte in 19th Century Philosophy

Romanticism in European Philosophy

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Fichte's Theory of Drives.Michelle Kosch - 2021 - Journal of the History of Philosophy 59 (2):247-269.

18th Century German Philosophy, Misc in 17th/18th Century Philosophy

Johann Gottlieb Fichte in 19th Century Philosophy

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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.

Johann Gottlieb Fichte in 19th Century Philosophy

Metaphysics and Epistemology

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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 (...) character.” Many intellectuals of that time interpreted Fichte’s personality and thought as representing ideas, ethical values, spiritual positions, cultural attitudes and political stances which accounted for the specificity of “Germanness”. Since these ideas and values were believed to be particular to the German culture, Fichte was celebrated all across the nation as an exemplary German.Harkening back to contemporary sources the following paper aims to illustrate how Fichte’s image was moulded in order to meet needs and issues emerging from the War and its philosophical-ideological interpretations. At the same time it suggests that the “Fichte case” from the beginning of the 20th century can be interpreted as a paradigmatic example of how philosophical and cultural issues can be ideologically interpreted and used to give support to a particular political view.Die Jahrzehnte um die Jahrhundertwende erlebten im wilhelminischen Deutschland eine starke Zunahme des Interesses an der Philosophie Fichtes.Die kollektive Begeisterung für Fichte lässt sich auf der Folie einer ‚deutschen Bewegung‘ betrachten, deren Ziel die Suche nach dem eigentumlichen ‚Deutschen‘ in den letzten zwei Jahrhunderten war. Diese Suche intensivierte sich noch mit dem Ausbruch des Ersten Weltkrieges.In diesem Zusammenhang wurde Fichtes Denken zu einem Bezugspunkt fur die Ausarbeitung des Mythos von der Besonderheit des deutschen Wesens. Viele Intellektuelle zu Beginn des 20. Jahrhunderts und während der Kriegszeit wollten Fichte als Vorbild einer Persönlichkeit sehen, die edle Ideale, anspruchsvolle Vorstellungen, deutschen Geist und starken Willen vertrat gegenüber einer geistlosen, ethisch verdorbenen Welt, gegen ein intellektualisiertes Leben und die ‘zivilisierte Un-Kultur’ der modernen Menschheit.Im Bezug auf die Verflechtung von philosophischen Begriffen, idealisierter Kriegsvergeistigung, patriotischem Glauben und Willen nach nationaler Bildung setzt sich das Paper zum Ziel die Vorbildhaftigkeit, die Fichte damals zugeschrieben wurde, zur Darstellung zu bringen und quellenmäßig zu analysieren. Der ‚Fall Fichte‘ wird aber zugleich als historisch kontextualisiertes Erlebnisbeispiel des Ineinanderfließens von kulturellen Überhöhungen und politischen Anforderungen betrachtet: ein exemplarischer Fall vom ideologischen Verständnis des Geistigen. (shrink)

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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 (...)

Idealism in Metaphysics

Johann Gottlieb Fichte in 19th Century Philosophy

Self-Consciousness in Action in Philosophy of Mind

Self-Consciousness in Experience in Philosophy of Mind

Self-Consciousness, Misc in Philosophy of Mind

Theories of Consciousness, Miscellaneous in Philosophy of Mind

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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 (...) for referring to him. In the following pages I try to identify the features and stakes of Plato’s image in Fichte’s texts. In this way, my aim is at identifying the function that the reference to Plato deploys in Fichte’s arguments. That means to elaborate an ethic to be thought over the formalism that Fichte imputed to Kant. From this angle,,Plato‘ becomes to all effects a,conceptual person‘ allowing Fichte to forge a singular concept, that of,Vorbild’. My thesis is finally that Fichte’s Platonism enigma – or the deepest meaning that we can attach to this question – is recovered by that concept. The Vorbild is the keystone for a new conception of ethics, which Fichte elaborated under the name of,superior morality‘.La question de savoir si Fichte a été ou non ‘platonicien’ ne peut pas être considérée comme anecdotique. Déterminer s’il a été ou non platonicien, c’est avant tout une question que Fichte se pose lui-même devant ses étudiants, durant le cours de La Doctrine de l’éthique à l’Université de Berlin. Ce questionnement de sa part nous intéresse ici parce que, par ce biais, Fichte veut éclaircir un point qui est à ses yeux décisif pour caractériser sa conception de l’éthique. Ainsi, la question de son platonisme ne porte plus sur ses connaissances ou son interprétation de Platon, mais plutôt sur sa manière et sur ses raisons de s’y référer. Dans les pages suivantes, nous tâcherons de cerner les traits et les enjeux de l’image de Platon dans les textes de Fichte.Nous voulons ainsi dégager le rôle que la référence à Platon joue dans ses argumentations en vue de l’élaboration d’une éthique qui puisse être pensée par-delà le formalisme que Fichte impute à Kant. Sous cet angle, ‚Platon‘ devient alors un ‘personnage conceptuel’ permettant à Fichte de forger un concept singulier, celui de ‚Vorbild‘. La thèse que nous allons donc défendre est que l’énigme du platonisme de Fichte – ou bien le sens le plus profond que nous pouvons attacher à cette question – tient exactement au concept de Vorbild qui deviendrait, ainsi, la clef de voûte pour une nouvelle conception de l’éthique, élaborée sous le nom de ‘morale supérieure’. (shrink)

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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 (...)

German Idealism in European Philosophy

Idealism in Metaphysics

Johann Gottlieb Fichte in 19th Century Philosophy

Romanticism in European Philosophy

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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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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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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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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 (...)

Johann Gottlieb Fichte in 19th Century Philosophy

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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.

Hegel: Logic in 19th Century Philosophy

Johann Gottlieb Fichte in 19th Century Philosophy

Pyrrhonian Skepticism in Epistemology

Pyrrhonists in Ancient Greek and Roman Philosophy

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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 (...) absolute. The genesis of reality, according to Fichte, occurs only through freedom, the theoretical-practical formational principle of the world. This law is the basis of ideals. As such, it is not the basis of the real. Through freedom – spontaneity and non-law – it produces itself, on the one hand, negatively in the real. As the basis of ideals, on the other hand, this law occurs as an ethical norm – non-freedom – and retains its difference to the real. Freedom, in contrast, is the basis and formational principle of reality. As such, it produces, for one, through the negative relationship to the law and forms the real. As genesis and spontaneity, freedom occurs always as non-law and, as such, retains its difference to ideals. In this double negation, the correlation between real and ideal being is simultaneously formed. Freedom remains the object of an absolute duty.Der Beitrag zeigt, wie der Zusammenhang zwischen Sollen und Freiheit in der Moralphilosophie Fichtes als Bildzusammenhang gesehen werden kann. Aus der Perspektive des realen Seins ist der Akt der unbedingten Öffnung der Reflexivität hin zum Bedingten Gegenstand eines ethischen Sollens. Das Moralgesetz regelt den Übergang von der Selbstdurchsichtigkeit des Absoluten zu seinem wirklichen Geschehen. Das Gesetz ist ein Logos: Es bildet ontologisch den Menschen und es regelt den Prozess der ‚Bild Werdung‘ des Absoluten. Die Genese der Realität vollzieht sich nach Fichte nur durch die Freiheit, als dem theoretisch-praktischen bildenden Prinzip der Welt. Das Gesetz ist die Grundlage des Idealen. Als solches ist es keine Grundlage des Realen: Durch die Freiheit – Spontaneitat und Nicht-Gesetz – stellt es sich einerseits, negativ, in dem Realen her. Als Grundlage des Idealen andererseits, tritt das Gesetz als ethische Norm – Nicht-Freiheit – auf, und behält seine Differenz zu dem Realen. Die Freiheit ist dagegen Grundlage und bildendes Prinzip der Wirklichkeit. Als solche stellt sie sich einerseits durch die negative Beziehung zu dem Gesetz her, und bildet das Reale. Als Ursprung und Spontaneität tritt die Freiheit andererseits immer als Nicht-Gesetz auf und behält als solche ihre Differenz zu dem Idealen. In dieser doppelten Negation stellt sich zugleich der Zusammenhang zwischen realem und idealem Sein her. So bleibt die Freiheit Gegenstand eines unbedingten Sollens. (shrink)

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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 (...)

Johann Gottlieb Fichte in 19th Century Philosophy

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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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Nachruf auf Wolfgang Janke.Helmut Girndt - 2020 - Fichte-Studien 48:11-14.

Johann Gottlieb Fichte in 19th Century Philosophy

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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.

Johann Gottlieb Fichte in 19th Century Philosophy

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»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 (...) between these notions. This analogy guides the subject in creating a notion. The word initiates and inspires the process for creating a notion. Furthermore, the word shows through the image, in what way we should set in motion our capacity of representation. So the word does not offer abstract rules for the reason but gives an image which contains the rules of procedure.From my point of view, Fichte modified his theory of language not only to deal with problems immanent to the philosophy of language. He aimed to construct a philosophy of language which was much more consistent with the view of the human being and the conception of intersubjectivity according to the Wissenschaftslehre. The modified philosophy of language proves more convincingly that basically when we understand speeches of others we neither apprehend perfect meanings nor receives ideas of others more or less passively but we re-create or re-produce thoughts of the speakers.Nach dem frühen Fichte bezeichnet die Sprache die „geistigen“ und die „sehr abstrakten“ Begriffe mit Hilfe von Schemata. Ein unbewusster Mechanismus überträgt den Namen sinnlicher Gegenstände auf übersinnliche. In diesem Verfahren sah Fichte eine Quelle von Fehlern. Die Reden modifizieren diese Theorie so, dass die Schemata durch Symbole bzw. Bilder ersetzt werden. Sie vereinigen nicht wie die Schemata sinnliche und übersinnliche Vorstellungen, sondern stellen eine Analogie zwischen ihnen her. Diese Analogie weist darauf hin, welche Vorstellung ein Subjekt bilden muss. Das Wort gibt einen Anlass und eine Anleitung zur Vorstellungsbildung und die von ihm bereitgestellte Information zeigt zugleich, wie wir unser Vorstellungsvermögen in Bewegung setzen müssen. Es teilt dabei keine abstrakten Regeln mit, sondern bietet in einem Bild Anweisung für das Gemüt. Nach meiner These änderte Fichte seine Sprachlehre nicht nur, um ein immanentes sprachphilosophisches Problem lösen zu können. Sein Ziel war es wohl auch, eine Sprachphilosophie zu schaffen, die besser dem Menschenbild der Wissenschaftslehre und ihrer Intersubjektivitätslehre entspricht, als die frühere. Die revidierte Sprachphilosophie kann überzeugender belegen, dass wir beim Verstehen der Sprache anderer Menschen nicht ausgemachte Bedeutungseinheiten begreifen und nicht Gedanken von außen aufnehmen, sondern diejenigen Gedanken re-produzieren und re-konstruieren, die auch der Redner gedacht und ausgesprochen hat. (shrink)

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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 (...) also be observed in Heidegger’s writings, as, in the 1930s, he uses it to describe the unavailable ‘event’ of Being. Moreover, in spite of his pronounced criticism of the modern understanding of the ‘world as image’, Heidegger is also aware of a positive concept of the image, that he claims for art: understood that way, the image, according to Heidegger, is able to disclose the ‘happening of truth’ in the ‘shape’ of art. Conversely, in his early writings Fichte already interprets the imagination as a structure generating time and preceding the I. Yet it is only after 1800 that Fichte’s interpretation shows some analogies to Heidegger’s concept of the image, when he argues for the pictorial character of all apparent reality. Fichte conceptualises this specific character of reality both as a generating principle and as something that both originates from and is related to a concept that is situated behind reality and cannot be visualised.Der Beitrag zeigt mit Blick auf die frühen und insbesondere spateren Schriften Fichtes und Heideggers eine Nahe zwischen beiden Denkern hinsichtlich ihrer Deutungen der Einbildungskraft und des Bildes auf. Zwar meint Heidegger 1929 zunächst, seine auf die Zeitlichkeit des Daseins bezogene Interpretation der Einbildungskraft in einen Gegensatz zu der vermögenstheoretischen Auslegung derselben im Idealismus und insbesondere bei Fichte rücken zu müssen. Doch lässt sich bei ihm zugleich auch ein affirmatives Heranziehen des Einbildungsbegriffes analog zu Fichte beobachten, insofern er ihn in den dreißiger Jahren sogar zur Beschreibung des unverfügbaren ‚Ereignissesʻ des Seins heranzieht. Trotz seiner vehementen Kritik des neuzeitlichen Begreifens der ‚Welt als Bildʻ kennt überdies auch Heidegger einen positiven Bildbegriff, den er für die Kunst einklagt, die im ‚Ge-bildʻ das ‚Geschehen der Wahrheitʻ offenzulegen vermöge. Umgekehrt lässt sich auch schon beim frühen Fichte eine Interpretation der Einbildungskraft nachweisen, die diese als eine Zeit generierende und dem Ich vorgelagerte Struktur herausstellt. Doch erst nach 1800 betont Fichte ähnlich wie Heidegger die bildliche Verfasstheit aller erscheinenden Wirklichkeit, welche er in ihrem Werdecharakter sowie in ihrer Verwiesenheit auf und Abkünftigkeit von etwas dahinter noch zu Situierendem und nicht zu Verbildlichendem herauszustellen sucht. (shrink)

Johann Gottlieb Fichte in 19th Century Philosophy

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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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Fichte ja tunnustus.Heikki Ikäheimo - 2020 - In Onni Hirvonen (ed.), Tunnustuksen filosofia ja politiikka. Helsinki, Finland: pp. 44-59.

Johann Gottlieb Fichte in 19th Century Philosophy

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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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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?

Johann Gottlieb Fichte in 19th Century Philosophy

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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 (...) objects are held for representations. This ‚discovery‘ of the image-character of the world is for Fichte the first step towards the disavowal of images as only images. Enlightenment is hence being understood as the increasing transparency of images. The article depicts the following steps of the process of making-transparent of the world. Afterwards the role of the subject in this process is presented. The I, as the scheme of scheme of scheme, is the very image which makes it possible for the images to become conscious of their image-nature. Out of it there result certain principles of ethical action, as well for the individual, as for the state. At the same time the coercion of state proves to be justifiable only as an education towards the correct insight of citizens, so that under the aspired final conditions the action out of insight becomes possible. In this way the proper functioning state strives for its own abolishment.In seinen späten Schriften verwendet Johann Gottlieb Fichte einen formalen Begriff des Bildes, der sehr modern anmutet. Vielleicht zum ersten Mal in der modernen Philosophie wird hier die Welt so konsequent zu einem Zusammenhang der projizierten Bilder umgedeutet, die „Bilder von Bildern” sind. Anders als in der nachmetaphysischen Philosophie bildet hier jedoch nicht die Wahrheitsreferenz der Bilder den Gegenstand der Polemik, sondern ihre empirische Deutung. Wissen ist kein Abbild der äußeren Gegenstände, sondern, im Gegenteil, die äußeren Gegenstände sind ein Abgebildetes. Für Fichte ist die ‚Entdeckung‘ des Bildwesens der Welt der erste Schritt zur Desavouierung der Bilder nur als Bilder. Aufklärung bedeutet für ihn folglich die wachsende Transparenz der Bilder. Im vorliegenden Beitrag werden einzelne Schritte dieses Prozesses des Transparent-Machens der Welt skizziert, dann wird die Rolle des Subjekts in diesem Prozess dargestellt. Das Ich ist Schema vom Schema des Schemas – dasjenige Bild, in dem sich die Bilder ihres Bildcharakters bewusst werden. Daraus resultieren sowohl fur den Einzelnen, wie auch für den Staat die Prinzipien des sittlichen Handelns. Dabei zeigt sich, dass der staatliche Zwang lediglich als Erziehung zur richtigen Einsicht der Burger gerechtfertigt wird, so dass im erstrebten Endzustand das Handeln aus der Einsicht möglich wird. So strebt der richtig funktionierende Staat seine Selbstaufhebung an. (shrink)

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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 (...)

19th Century German Philosophy, Misc in 19th Century Philosophy

German Idealism, Misc in European Philosophy

Johann Gottlieb Fichte in 19th Century Philosophy

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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 (...)

20th Century Analytic Philosophy, Misc in 20th Century Philosophy

Johann Gottlieb Fichte in 19th Century Philosophy

Reductionism in General Philosophy of Science

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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 (...) Hegelian expansion of the mind to the idea of universal rationality. The relevance of such a comparison is connected with the need to demonstrate how the Hegelian paradigm of absolute rationality causes either the subsequent rejection of reason as a philosophical principle in the 19th and´20th centuries counter-discourse, or reduction of reason to the concept of pragmatic rationality. In the first part of this paper, the author intends to differentiate between at least 7 different types of ideas and their functions in Kant’s works. In the second part, he demonstrates how Fichte tries to systematize them beginning with reason, which at first creates an idea of itself. Special attention is paid to the way that Fichte categorizes them with the help of 5 spheres of action or 5 worldviews. The third and final part of the article discusses how Hegel goes beyond the frame of the transcendental philosophy of consciousness using different demands linked to the concepts of “reason” and “ideas”. Although these requirements are not found in Kant and Fichte, they entail a set of difficulties, which the author considers in conclusion. The author’s interpretation of the theory of ideas and their functions in Kant, Fichte and Hegel demonstrates the dynamic character of the theories of reason in classical German philosophy, as well as the relevance of the 7 types of ideas that retain their significance for philosophy of the 21st century. Keywords: Kant and German idealism, types of ideas, functions of reason, worldviews, the problem of different demands. В Германии на протяжении последних двух десятилетий возрос интерес к трансцендентальной диалектике «Критики чистого разума». Однако авторы часто не обращают внимания на то, что кантовская теория разума (в узком смысле), в которой разворачивается работа с идеями, не ограничивается этим текстом. Целью данной статьи является сравнительный анализ разработанной Кантом и Фихте функциональности разума как субъективной способности с гегелевским расширением разума до идеи всеобщей разумности. Актуальность такого сравнения связана с необходимостью продемонстрировать то, каким образом гегелевская парадигма абсолютной разумности вызывает либо последующий отказ от разума как философского принципа в контрдискурсе XIX–XX вв., либо редукцию разума к понятию прагматической рациональности. В первой части данной статьи вводится различение по меньшей мере семи различных видов идей и связанных с ними функций в философии Канта. Во второй части демонстрируется попытка Фихте их систематизировать исходя из утверждения том, что разум должен сначала создать идею о самом себе. Проанализировано также предложенное Фихте распределение идей на пять сфер действенности или типов мировоззрения. В третьей, итоговой части статьи рассмотрен выход гегелевской мысли за рамки трансцендентальной философии сознания. Автор статьи связывает этот процесс с выдвижением не осуществимых в контексте философии Канта и Фихте требований к понятиям «разум» и «идея» и анализирует ряд сложностей, вызванных этими требованиями. Таким образом, интерпретация учения об идеях и их функциях у Канта, Фихте и Гегеля демонстрирует динамический характер теорий разума в классической немецкой философии и актуальность семи видов идей, которые сохраняют свое значение для философии XXI в. Ключевые слова: Кант и немецкий идеализм, виды идей, функции разума, мировоззрение, проблема различных требований. (shrink)

Johann Gottlieb Fichte in 19th Century Philosophy

Kant: Philosophy of Mind in 17th/18th Century Philosophy

Philosophy of Mind

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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 (...)

Johann Gottlieb Fichte in 19th Century Philosophy

Metaphysics and Epistemology

Value Relativism in Value Theory, Miscellaneous

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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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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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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 (...) the productivity of the imagination reaching further as a novel, revealing inheritance. As a fully autonomously proceeding entity, it further devises not only space and time and their constituent diversity, but also simultaneously generates categories without being dependent on the reason that in the B-version of the Critique is necessary for understanding the composition of time and space. When Kant speaks for example in the Opus Postumum under the heading cogitabile ut dabile about the constitution of the manifold, that form of constitutive act is not to be interpreted as an original genesis. Hence the act of constitutive and determinative synthesis has a different meaning in the two systems.Die Einbildungskraft erfullt bei Fichte eine ganz besondere Funktion in Hinblick auf die einzelne Anschauung und die Anschauungsformen von Raum und Zeit, die über die Kantischen Ausführungen zur Einbildungskraft hinausgehen. So werden nicht nur letztere, sondern auch das in Raum und Zeit enthaltene Mannigfaltige ursprünglich durch die Einbildungskraft generiert. Wahrend die Kantische Theorie der Erfahrung ihren Ausgang vom gegebenen Mannigfaltigen nimmt und zeigt, wie der regelgebende Verstand vermittelst der produktiven Einbildungskraft dieses Mannigfaltige zur – stets begriffenen – Einheit der Anschauung konstituiert, reicht die Produktivität der Einbildungskraft in der Philosophie Fichtes als originar welteroffnendes Vermögen also wesentlich weiter. Vollkommen autonom verfahrend entwirft sie ferner nicht nur Raum, Zeit und das darin enthaltene Mannigfaltige, sondern generiert zugleich die Kategorien, ohne – wie speziell in der B–Auflage der Kritik – auf die Regel eines für die Zeit- und Raumkonstitution notwendig vorauszusetzenden Verstandes angewiesen zu sein. Spricht Kant, wie etwa im Opus Postumum vor dem Hintergrund des Gedankens eines cogitabile ut dabile, von der Bestimmung des Mannigfaltigen, dann ist diese Art der Intellektion nicht im Sinne einer ursprüngliche Erzeugung zu verstehen. Der Akt der anschauungserzeugenden und bestimmenden Synthesis hat in beiden Systemen also eine unterschiedliche Bedeutung. (shrink)

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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 (...)

Arthur Schopenhauer in 19th Century Philosophy

Immanuel Kant in 17th/18th Century Philosophy

Johann Gottlieb Fichte in 19th Century Philosophy

Metaphysics

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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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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 (...)

Autonomy in Social and Political Philosophy

Free Will and Responsibility in Philosophy of Action

G. W. F. Hegel in 19th Century Philosophy

Hegel: Philosophy of Right in 19th Century Philosophy

Hegel: Science of Logic in 19th Century Philosophy

Johann Gottlieb Fichte in 19th Century Philosophy

Theories of Personal Identity in Metaphysics

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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. (...) Thus, Fichtean philosophy, understood both as discourse and as »material image«, openly embraces figural modes of knowing, for knowing itself is fundamentally an imagistic activity. In the final analysis, Fichte’s discourse does not separate concept and figure, philosophy and metaphor; instead, it opens up philosophy to the space of the figural – a space from which it ultimately stems and which constitutes the medium of the Wissenschaftslehre as such. In closing, the author reconsiders one of Fichte’s most striking metaphors, i.e., philosophy as Eucharist, in order to shed new light on a famous portrait of Fichte from 1812. He argues that the latter sustains in painterly form a meditation on the place of the figurative in philosophical discourse.Cet article est consacré à la question de la figurabilité du discours philosophique chez Fichte. La WL, on le sait grâce aux textes de la Spätphilosophie, incarne ce que Fichte appelle en 1812 l’»image du savoir«. Cet énoncé constitue le point de départ de notre réflexion sur les liens entre figure et discours dans la philosophie fichtéenne. À la lumière de quelques énoncés métaphilosophiques incontournables pour l’intelligence de la WL nous envisageons, dans un premier temps, le rôle de la métaphore dans l’enseignement fichtéen. Nous démontrons que la philosophie fichtéenne, entendue comme discours et comme »image matérielle«, doit épouser les traits d’une figure afin qu’on puisse la transmettre à autrui. Ainsi, loin de séparer concept et figure, philosophie et image, le dispositif fichtéen ouvre au contraire l’espace de la philosophie sur l’espace figural dont il est issu et qui en constitue le véritable médium. Dans un deuxième temps, en revenant sur une des métaphores les plus prégnantes dans le discours de Fichte, à savoir la philosophie comme Eucharistie, nous proposons l’analyse d’un célèbre portrait de Fichte qui n’a pas encore reçu l’attention philosophique qui lui revient et qui constitue, selon notre hypothèse, une réflexion inédite sur la figurabilité du discours en philosophie. (shrink)

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Introductions	For introductions to Fichte's philosophical system, see Breazeale (Breazeale 2013), Ware (Ware 2020), and Wood (Wood 2016).