40 found

Year:

  1.  1
    Buddhistische Unbestandigkeitssicht und Nietzsches Nihilismus.Kogaku Arifuku - 2018 - Fichte-Studien 46:222-246.
    Impermanence is one of the fundamental buddhist principles and of Japan’s typical view on life and world as well. The paper attempts to clear up commonalities and differences between the buddhist view of Impermanence and of Nietzsche’s Nihilism, and to compare the buddhist view with that of Nietzsche. The paper contains five chapters. The first argues for peculiarities of the buddhist, the second for Nietzsche’s view of Impermanence by looking at their common principle of Negation. The third and forth chapter (...)
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  2. Subjektivitat und Transzendenz im Anattavāda.Martin Bunte - 2018 - Fichte-Studien 46:41-48.
    Topic of the essay is the central philosophical question of Buddhism of the onto- and epistemological status of the true self. Based on the Kantian critique of the psychologia rationalis concerning the doctrine of the soul I argue in favor that the doctrine of the non-self of the Anattavāda should be interpreted in an apophatic way. This interpretation sustains the so-called “old-buddhistic doctrine” of Georg Grimm after which the essence of buddhistic thoughts on the true self lies in its unknowability (...)
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  3.  1
    Knowing, Creating and Teaching: Fichte's Conception of Philosophy as Wissenschaftslehre.Luis Fellipe Garcia - 2018 - Fichte-Studien 46:249-267.
    Independently of the discussions on the development of Fichte’s philosophy, there is something that does not seem to change throughout the more than a dozen presentations of his doctrine, namely, his constant concern with the meaning of philosophy. This concern is such a structuring one for Fichte that he even decides to replace the very name of “philosophy” by another one, less heavy in meaning and better suited to elucidate the nature of this particular activity that constitutes his own project. (...)
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  4. Uber abendlandische Verstandnisgrundlagen des mahayanabuddhistischen Denkens.Lutz Geldsetzer - 2018 - Fichte-Studien 46:8-40.
    The article points out some ancient, medieval and modern topics of western philosophy which come near or appear to be identical with features of Mahayana-Buddhist thinking. Whether they are due to mutual contact and transfer between the two intellectual cultures or are independent parallel phenomena is, because of total lack of pertaining documents, a merely hypothetical question in want of future research.Der Beitrag stellt einige antike, mittelalterliche und moderne Argumentationen der westlichen Philosophie heraus, die mahayana-buddhistischen Denkweisen nahekommen oder mit ihnen (...)
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  5. Vorbemerkungen des Herausgebers.Helmut Girndt - 2018 - Fichte-Studien 46:5-7.
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  6. Fichtes Philosophie des Seins und Nāgārjunas Philosophie der Leere.Helmut Girndt - 2018 - Fichte-Studien 46:55-72.
    The central cognition that supreme knowledge cannot be of thetic nature is common to Buddhism and transcendental philosophy. Nāgārjuna ’s dialectic shows remarkable parallels to Fichte’s method in his Science of Knowledge of 1804.Daß die höchste Erkenntnis nicht thetischer Natur sein kann, ist die gemeinsame Erkenntnis des Buddhismus und der Transzendentalphilosophie. Daraus folgt, dass der Weg zu ihr nur ein dialektischer sein kann. Die negative Dialektik des Buddhistischen Denkers Nāgārjuna weist erstaunliche Gemeinsamkeiten auf mit Fichtes Wissenschaftslehre von 1804.
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  7. Der Weg des Wissens, Vijnānavāda und die Transzendentalphilosophie Fichtes.Helmut Girndt - 2018 - Fichte-Studien 46:188-221.
    Originating in the north-west of India during the fourth century B.C. the Vijñānavāda oder Yogācāra school of thought vanished from India together with Buddhism around the year 100. At 640 A.D. the great chinese pilgrim and scholar Hsüan-tsang translated the doctrine of Yogācāra as Cheng-weih-shih-lun, Treatise on the cognition that everything is knowledge only. The doctrine entails essential parallels to transzendental philosophy and even surpasses it in some essential details regarding Fichtes Ethics and Philosophy of Religion. The present paper is (...)
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  8. Leib und Handeln im Buddhismus.Katsuki Hayashi - 2018 - Fichte-Studien 46:162-187.
    Subject matter is the significance of the Buddhist insight into Self-Awareness of acting humans. It will be shown what kind of relation Self-Awareness has to Relief in Buddhism. Section 1 demonstrates the conveniency of the “five aggregate” theory of original Buddhism for the phenomenological constitutional analysis, disclosing the body as act. Section 2 analyses the relation between act and body on the basis of the Yogachara doctrin. Section 3 pursues the determining ground of Seeing as based in Self-Awareness and the (...)
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  9. Lag Henrich falsch?Saša Josifović - 2018 - Fichte-Studien 46:325-338.
    Hölderlin’s „Urteil und Sein“ is certainly one of the most intensively discussed fragments in German Idealism. Since Dieter Henrich’s influential interpretation from 1965 it is firmly believed that Urteil und Sein represents a key reference for a unique and „courageous attack“ on Fichte’s principle of philosophy, the „Ich“ of the intellectual intuition. According to Henrich and his followers, Hölderlin argues that the principle of philosophy ought to be „Sein“ instead of „Ich“. In contrast to Henrich, I believe that Urteil und (...)
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  10.  1
    Ist die theoretische Vernunft selbst eine Idee? Fichtes Umgang mit Kantischen Ideen um 1810.Michael Lewin - 2018 - Fichte-Studien 46:288-307.
    The object of this study is to examine the way in which the later Fichte handles Kantian ideas. In the first part Kant’s theory of principles will be investigated in order to find out how many types of ideas he uses. In the second part the ideas will be assigned to the basic moments of Fichte’s Outlines 1810. Not only the transcendental concepts and postulates play a key role in the Science of Knowledge, but also the methodological ideas of a (...)
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  11. Fichte und Nishida.Hitoshi Minobe - 2018 - Fichte-Studien 46:115-126.
    This article compares the theory of knowledge of Fichte with that of the Japanese Philosopher Kitaro Nishida and brings out an essential correspondence between them. Both philosophers are not satisfied with the usual epistemology which is based on the contraposition of subject and object, and consider it necessary to go beyond the scheme of the contraposition because it covers the truth of knowledge. They both diagnose that the scheme of contraposition stems from the objectification by the I, and suggest that (...)
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  12. Wissen und Leben im Selbstsein.Kunihiko Nagasawa - 2018 - Fichte-Studien 46:151-161.
    When, after all doubts and despair not only in others, but in oneself, philosophy remains as the only possibility, then this path to truth can be no other than through the I that I am. „Whoever philosophizes, speaks of selfhood; those who do not, do not philosophize.“ After all despair only selfhood remains for me. Being oneself is the reason of all despair and also the reason of all hope. All philosophy must begin here. The philosopher who has explored the (...)
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  13. Geleitwort.Akira Omine - 2018 - Fichte-Studien 46:3-4.
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  14. Das Sein bei Fichte und die Leere im Mahayana-Buddhismus.Akira Omine - 2018 - Fichte-Studien 46:49-54.
    The author points out that there is an essential difference as well as correspondence between the idea of the absolute in Fichte’s philosophy and that of the emptiness in Mahayana Buddhism. Both ideas treat the origin of the subject which goes beyond the relation of subject and object. In this point they are in agreement. But if we pay attention to the point that the absolute in Fichte’s philosophy is completely closed and therefore includes no negation in itself, it becomes (...)
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  15. Reines und Absolutes Wissen in der Wissenschaftslehre 1804-II.Valentin Pluder - 2018 - Fichte-Studien 46:268-287.
    Fichte claims that it is a severe misinterpretation of his philosophy if one understands it as an absolutization of thinking or consciousness. Even more misguided is the assumption that this special thinking or consciousness can be achieved by abstracting from all empirical evidence. Nevertheless the term ‚pure knowledge‘ is of importance within the WL and it means precisely a formal knowledge which has been cleaned from all empirical contents. Therefore, Fichte’s claim shall be examined by contrasting the pure knowledge with (...)
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  16.  1
    Auf Nichts gebaut.Raji C. Steineck - 2018 - Fichte-Studien 46:127-150.
    Nishida Kitarō is considered by many as the most important 20th century Japanese philosopher for his ability to employ modern concepts and terminologies, and use them to construct a unique system carrying a distinctly East Asian flavour. In this system, the notion of nothingness plays a fundamental part both in terms of epistemology and ontology. While this conceptual choice was also inspired by Buddhist sources, Nishida also drew on the theoretical philosophy of Hermann Cohen to elaborate, how nothingness could function (...)
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  17. Fichte uber das Ich.Johannes Stoffers - 2018 - Fichte-Studien 46:308-324.
    The inquiry analyses how Fichte rejects the reproach of founding the Wissenschaftslehre from the perspective of the individual I-subject in his lectures about the facts of consciousness, held in Berlin between 1810 and 1813. Instead it becomes clear that according to Fichte, the crucial instance of “I” has to be considered as transindividual. Its individualisation matters only as far as causal effects on material bound reality are concerned, while the individuals join again the absolute life’s unity by speculative thought and (...)
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  18. Der prareflexive Grund des Bewusstseins.Fabian Völker - 2018 - Fichte-Studien 46:73-114.
    The article recapitulates the different phases of the western interpretation of Nāgārjuna and aims, proceeding from a foundation enriched by a critique of them, to obtain elements of a renewed transcendental-philosophical interpretation of the philosophy of emptiness, such as was initiated by Fyodor Ippolitovich Stcherbatsky in his approach inspired by Immanuel Kant. Based primarily on Johann Gottlieb Fichte’s transcendental logic and Wissenschaftslehre a systematic reconstruction of Nāgārjuna’s thought is undertaken. Taking up an insight of Bhavya/Bhāviveka, we suggest that the absolute (...)
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  19. Ist die theoretische Vernunft selbst eine Idee?Michael Lewin - 2018 - Fichte-Studien 46:288-307.
    The object of this study is to examine the way in which the later Fichte handles Kantian ideas. In the first part Kant’s theory of principles will be investigated in order to find out how many types of ideas he uses. In the second part the ideas will be assigned to the basic moments of Fichte’s Outlines 1810. Not only the transcendental concepts and postulates play a key role in the Science of Knowledge, but also the methodological ideas of a (...)
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  20.  4
    Neo-Kantianism as Neo-Fichteanism.Frederick Beiser - 2018 - Fichte-Studien 45:309-327.
    This article defends the paradoxical thesis that neo-Kantianism is better described as neo-Fichteanism rather than neo-Kantianism. It maintains that neo-Kantianism is closer to Fichte than Kant in four fundamental respects: in its nationalism, socialism, activism, and in its dynamic and quantitative conception of the dualism between understanding and sensibility. By contrast, Kant’s philosophy was cosmopolitan, liberal, non-activist quietist and held a static and qualitative view of the dualism between understanding and sensibility. I attempt to explain why it took the neo-Kantians (...)
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  21.  3
    In Defense of Conscience.Daniel Breazeale - 2018 - Fichte-Studien 45:113-132.
    First in the Phenomenology and then in the Elements of the Philosophy of Right, Hegel rejects Fichte’s notion of conscience on the grounds that it leads to despair. He also criticizes Fichtean conscience as purely “formal” and “abstract” and compatible with any content, which it can obtain only arbitrarily from the manifold of one’s natural drives and inclinations. For Hegel, there is an unresolvable tension between the claimed “universality” of a conscientious deed and the natural particularity of every moral agent, (...)
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  22. Ausdehnung und Freiheit.Mario Jorge de Carvalho - 2018 - Fichte-Studien 45:61-91.
    This paper focuses on the basic features of Fichte’s doctrine of perception as laid down in his Thatsachen des Bewußtseyns aus dem ws 1811/12. Special attention is given to Fichte’s analysis of external perception and of the role played by extension as an essential component of it. In Fichte’s view, extension is characterized by, among other things, the fact that it presupposes some kind of freedom. This is closely related to Fichte’s view that freedom is not something whose representation is (...)
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  23. Die letzten Vorlesungen Fichtes.Jacinto Rivera de Rosales - 2018 - Fichte-Studien 45:20-43.
    In his final lectures and writings, Fichte continued to assert that his philosophy opened up a new word, one that he still associated with Kantian thought, although the horizon of his thinking had changed since 1801. The essay reveals this second horizon, on which Fichte worked until the end of his life. It asserts the reality of an absolute being and the ideality of the world representing the outer appearance or the existence of an absolute being, a world that is (...)
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  24.  1
    Der Ausdruck der Freiheit und die Genese des ‚Ist-Sagens‘.Matteo Vincenzo D’Alfonso - 2018 - Fichte-Studien 45:382-397.
    Fichte’s Doctrine of Science of 1811 offers a sound model for explaining the conditions of semantics in its connection with the idea of freedom. Following Wolfram Hogrebe’s suggestion that the principle of contradiction works as an archaeological semantic postulate, i.e., is the implicit condition for any sentence to be meaningful, we argue that in Fichte’s definition of the phenomenon we find such a semantic postulate at a higher genetic level than the principle of contradiction indicated by Hogrebe. Moreover, the Doctrine (...)
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  25. Fichtes letztes Jahr.Erich Fuchs - 2018 - Fichte-Studien 45:3-19.
    Fichte, who always philosophized with a view to the practical and political spheres, reacted to the events of 1813 with an offer to the government to intervene in the course of events as a “speaker for the state”. After this offer was rejected, he took up his pen to reflect on a political structure that would allow Germany – which would be united sometime in the future – to become a kingdom of reason. The internal logic of this thought led (...)
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  26. Gotthard Günthers Fichte-Interpretation.Andreas Höntsch - 2018 - Fichte-Studien 45:348-369.
    The essay reconstructs Gotthard Günther’s interpretation of Fichte’s philosophy. The starting point of this reconstruction are Günther’s investigations into a formal logic of reflection and their approaches in German idealism. Particular attention is given to the volitional aspect of Günther’s logic. According to Günther, Fichte is the first philosopher clearly to see and to explain the duality of reflection posed by Kant as a problem. According to Günther, the second important contribution of Fichte is the insight that thinking in the (...)
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  27. Ein neuer Sinn zu entwickeln.Marco Ivaldo - 2018 - Fichte-Studien 45:92-109.
    Fichte’s doctrine of science is a theory and practice of thinking, which reconstructs the constituent acts of “knowledge”. As “system of freedom” is therefore in Fichte’s Transcendental Philosophy not only a system of knowledge, but also, and at the same time, the never definitive result of an activity of thinking, which is never satisfied with the results already obtained and deals with new issues. It was Fichte’s fundamental conviction that the construction of the theory of science as an “art” of (...)
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  28.  1
    Grußwort des Ehrenpräsidenten der Internationalen Fichte-Gesellschaft.Wolfgang Janke - 2018 - Fichte-Studien 45:13-13.
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  29.  1
    Fichte und Brandom über Selbstbewusstsein und Selbstkonstitution.Christian Klotz - 2018 - Fichte-Studien 45:370-381.
    This paper aims to show that Brandom’s thesis about the intrinsic relation between self-consciousness and self-constitution as a characteristic of essentially self-conscious beings introduces into current philosophical debate a conception that is already present in Fichte’s concept of the ›I‹. Thus, Brandom’s position can be understood as a sign the continued vitality of Fichtean thinking. The leading idea of a correspondence between Fichte’s and Brandom’s conception is made more precise through a closer look at Fichte’s understanding, in the Science of (...)
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  30. Kant, Schopenhauer und Fichte über unser Wissen von unseren körperlichen Handlungen.Franz Knappik - 2018 - Fichte-Studien 45:200-220.
    According to a view, which is common both in contemporary philosophy and in the history of philosophy, we possess a particular epistemic access to our own present intentional actions. This article examines accounts of this access, which have been put forward in Classical German Philosophy. After a short survey of the relevant Kantian background I discuss the positions that Schopenhauer and Fichte have proposed in this regard. Schopenhauer’s approach, which anticipates current theories of non-perceptual knowledge of one’s actions, turns out (...)
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  31. Die Fichte Forschung in Griechenland.Konstantinos Masmanidis - 2018 - Fichte-Studien 45:401-409.
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  32. Contextualising Fichte.Douglas Moggach - 2018 - Fichte-Studien 45:133-153.
    An examination of the intellectual context in which Fichte develops his ethical program in the Jena period and its immediate aftermath reveals the determining presence of Leibniz, and the complex heritage of Leibnizian perfectionist thought from which Kantian, and post-Kantian, ethics seek to extricate themselves. While Kant blocks any reversion to the older, Leibnizian perfectionism, his criticisms leave open a space for a new kind of perfectionist ethic, one whose object is the promotion not of any determinate notion of eudaimonia (...)
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  33. Fichte quer.Peter L. Oesterreich & Hartmut Traub - 2018 - Fichte-Studien 45:223-241.
    ‚Quer‘ is the keyword for our new effort to interpret ‚der ganze Fichte‘. The first part of our contribution presents Johann Gottlieb Fichte as a rebellious philosopher of strong subjectivity. With his prominent figures of the i, the nation and the savant, he also stands crosswise against his own contemporary time, the history of his reception and our contemporary time. The second part of this study considers Fichtes theory of death as a counterpart of the usual interpretation of the Wissenschaftslehre (...)
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  34. Die Bestimmung des Menschen.Ives Radrizzani - 2018 - Fichte-Studien 45:154-180.
    The Vocation of Man is Fichte’s response to Jacobi. Fichte follows a double strategy: he provides us with his defense against the accusations made to the Doctrine of Science in Jacobi’s Letter to Fichte, on the other part, he tries to build a link to the non-knowledge of Jacobi. With the ternary structure of the work, Fichte shows its commitment to the position that was already his at the time of the pantheism controversy: he still believes in the necessity of (...)
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  35. Mythos Fichte.Klaus Ries - 2018 - Fichte-Studien 45:242-266.
    This article tries to undertake a new interpretation of the Reden an die deutsche Nation of Johann Gottlieb Fichte. The center of Fichte’s thinking is not nationalism but universalism. Fichte develops his universalistic concept in his essay Grundzüge des gegenwärtigen Zeitalters just before he delivered his Reden an die Deutsche Nation. His nationalism was merely a means for highlighting his universalistic and cosmopolitan project. His nationalism in the latter work only served to emphasize his universalism.Der Beitrag unternimmt eine Umdeutung der (...)
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  36. Fichtes Kritik des Reflexionsmodells von Selbstbewusstsein.Friedrike Schick - 2018 - Fichte-Studien 45:328-347.
    Against the background of the criticism that the reflection theory of self-awareness has drawn from the Heidelberg School, a criticism first directed a Fichte, this article addresses the question of how Fichte’s reasoning in his Attempt of a New Presentation of the Wissenschaftslehre relates to the reflection theory of self-awareness. The question is motivated by the observation that Fichte seems to combine explicit criticism of this theory with affirmative adoption of some main features of the same. The article concludes that (...)
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  37. Vernunft und Anerkennung.Andreas Schmidt - 2018 - Fichte-Studien 45:289-305.
    This article is devoted to Fichte’s theory of intersubjectivity in his Foundations of Natural Right. I will attribute three theses to Fichte. Firstly, an ontological thesis: To be a free rational being consists of socially ascribing a normative status. Secondly, a transcendental thesis: The conviction that other rational beings exist is a necessary condition for consciousness of oneself as a free rational being. Thirdly, a phenomenological thesis: Recognition of other subjects is immediate, not the result of some argument by analogy. (...)
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  38. Das „erste System der Freiheit“ und die „Vernichtung aller Freiheit“.Klaus Vieweg - 2018 - Fichte-Studien 45:181-199.
    In Fichte’s definition of freedom as a character of rationality, Hegel sees the “summit of the Fichtean system,” an ineradicable core idea of modern philosophy. But from the general, pure will of Fichte, the particularity of willing cannot be rigorously derived. In the case of Fichte, the abstract universal resonates with the law and master, and the particular individuals enter into the absolute tyranny of such empty generality. The first system of freedom threatens to accomplish “the destruction of all liberty,” (...)
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  39. Fichtes Theorie des Begriffs und der Empirie in der „Transzendentalen Logik i“.Hans Georg von Manz - 2018 - Fichte-Studien 45:44-60.
    In this study, the systematic position and the specific function of the transcendental logic are presented, based on the first series of lectures on transcendental logic by Fichte in the spring of 1812. In addition to the external localization of these lectures in the oeuvre of Fichte, the main focus is on the elaboration of the specific activity of philosophy, which deals with understanding and the nature and the genesis of concepts. This takes place in a distinction from pure logic; (...)
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  40.  1
    Liberté, Égalité, Fraternité.Günter Zöller - 2018 - Fichte-Studien 45:267-288.
    This essay seeks to present Fichte as a political thinker of European significance. To this end, the first section elucidates the basic political profile of Fichte’s philosophy. The second section further investigates the political character of Fichte’s philosophy by recourse to the triple motto of the French Revolution – „Liberty, Equality, Fraternity” – and its correlation with Fichte’s trinity of „I”, „You” and „We“. The final section addresses the mediating and transitional role and function of the political in Fichte, for (...)
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