27 found

Year:

  1.  4
    »Es ist so, weil ich es so mache.« Fichtes Methode der Konstruktion.Jelscha Schmid - 2020 - Fichte-Studien 48 (2):389-412.
    In this paper I develop an account of Fichte’s conception of philosophical construction. Following the latter’s definition of philosophy as the ‘science of science’, philosophy is to be understood as a normative theory of what should qualify as science. In order to ground scientific knowledge-production as such, philosophy itself has to acquire a scientific method, through the application of which the constitution of scientific knowledge is secured. In systematic continuity to Kant’s account of geometrical construction, Fichte develops a philosophical method (...)
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  2. Nachruf auf Wolfgang Janke.Helmut Girndt - 2020 - Fichte-Studien 48:11-14.
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  3. 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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  4. 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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  5. 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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  6.  1
    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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  7. 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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  8.  1
    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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  9. 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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  10. 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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  11.  1
    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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  12. »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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  13. 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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  14.  2
    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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  15. 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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  16. 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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  17. 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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  18. 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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  19. 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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  20. 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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  21.  1
    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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  22. Elena Alessiato: Lo spirito e la maschera. La ricezione politica di Fichte in Germania nel tempo della Prima Guerra Mondiale. [REVIEW]Gérard Raulet - 2020 - Fichte-Studien 48:459-461.
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  23. Über den Gelehrten als Erzieher der Menschheit. Fichte im Kontext der Bildungsdiskurse bei Kant und Schiller.Sebastian Schwenzfeuer - 2020 - Fichte-Studien 48:261-276.
    The paper deals with Fichte’s concept of education in his popular Jena Lectures Concerning the Scholar’s Vocation. There, Fichte thinks the scholar as the educator of mankind. The aim is to show that the concept of being human, as interpreted by practical philosophy, can, in Fichte’s viewpoint, only find its realization in a society based on division of labour, as a place of reciprocal perfection. His social theory is markedly contrary to Schiller’s critical evaluation of this division of labour as (...)
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  24. Zeit der Bilder und Bilder der Zeit – Fichtes Religionskritik in ideologiekritischer Perspektive.Jürgen Stahl - 2020 - Fichte-Studien 48:327-357.
    In the framework of his religion and social criticism, Fichte expounds noteworthy approaches to ideological criticism. When it apparently comes to the belief in the autonomous content of consciousness, he calls into question the truth of it, he deciphers the social practices which are connected with it in their function as the rules in terms of social caste. Thereby, based on a subject producing law and order, he works against any duality of a divine and an earthly world. For him (...)
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  25. De l’image-modèle à l’image de Dieu. Le dépassement de l’individu dans la doctrine éthique de Fichte, 1798–1812.Luc Vincenti - 2020 - Fichte-Studien 48:171-184.
    Fichte’s ethics changed in many ways between 1794 and 1812: in the first place spiritual life replaced the transformation of nature; individual supersession was radicalized; and ethics was linked with first philosophy. In 1812 it was no longer a matter of inflecting natural necessity by means of the model image of an ideal world. The theme of image reappears as an externalizing of absolute life. Ethical action becomes a moment of this manifestation: a return to unity, following the process of (...)
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  26.  1
    Patrick Tschirner: Totalitat und Dialektik: Johann Gottlieb Fichtes späte Wissenschaftslehre oder die lebendige Existenz des Absoluten als sich selbst bildendes Bild. [REVIEW]Martin Wilmer - 2020 - Fichte-Studien 48:462-470.
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  27.  1
    Der Stachel der Selbsttätigkeit und das Ausschöpfen der Freiheit. Zur Vollständigkeit der fünf Weltansichten beim späten Fichte.Michael Lewin - 2020 - Fichte-Studien 1 (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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