24 found

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  1.  7
    ‘Ein Bewußtsein, Das Selbst Pflicht Ist’. Fichtes Unkantische Auffassung des Gewissens Und Ihr Philosophischer Kontext.Stefano Bacin - 2017 - Fichte-Studien 44:306-325.
    Aim of the paper is contributing to a context-informed understanding of Fichte’s theory of conscience. This crucial element in his moral philosophy (and, in fact, in his whole philosophy) represents the last of the many significant accounts of conscience in the 18th century, before in the following century the role of conscience in moral life was repeatedly put into question. Accordingly, in my paper I argue that: (1) Fichte puts forward an un-Kantian account of conscience, following, instead, a quite different (...)
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  2.  3
    Ich, Körper, Geschlecht. Die rechtlichen Implikationen der Sexualität in der Grundlage des Naturrechts.Benedetta Bisol - 2017 - Fichte-Studien 44:275-288.
    The paper discuses topics related to individuality, human corporeality and gender in Foundations of Natural Right within a systematic point of view. According to Fichte, the notion of human corporeality is crucial to achieving the foundations of right. In this context Fichte applies a gender-neutral notion of the human body: all individuals are equal despite their gender differences, because reason is neither masculine nor feminine. Besides the male/female binary, Fichte does not discuss issues of sexual identity or orientation. Furthermore, it (...)
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  3.  7
    Fichte, Skepticism, and the ‘Agrippan Trilemma'.Daniel Breazeale - 2017 - Fichte-Studien 44:3-16.
    In his recent All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism, Paul Franks defends Maimonian skepticism and explicitly criticizes Fichte’s response to the same. I argue that Franks’ interpretation of Fichte’s response to skepticism is fundamentally flawed in that it ignores or misinterprets the critically important practical/moral dimension of Fichte’s response. I also challenge Franks’ interpretation of the Jena Wissenschaftslehre as a »derivation holistic monism« and argue for a more modest interpretation of the same and one more (...)
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  4.  3
    The Spinozism of Fichte’s Transcendental Argument in the Lecture Notes of 1804.George Di Giovanni - 2017 - Fichte-Studien 44:49-63.
    In a transcendental argument, a judgement ≫S is P≪ is unpacked into the two reflective claims: ≫I say that S is P≪, and ≫What I say is indeed the case≪; and the truth of the second is made to rest on the authority of the ≫I say≪ of the first. The argument has all the features of a testimony, where the reliability of the testimony depends on the extent to which, in being rendered, it conforms to stipulated canons of objectivity. (...)
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  5.  2
    ›Natur als Erscheinung von Freiheit‹: Herkunft und philosophiehistorische Stellung von Fichtes Naturbegriff.Martin Hähnel - 2017 - Fichte-Studien 44:289-305.
    This paper is referring to Fichte’s ambivalent notion of nature. For Fichte, nature is something that needs to be formed. This formability is an evidence of the imperfection, even depravity of an unformed and therefore unfree nature. Fichte seems to allude indirectly on Martin Luther and the Reformation tradition. Accordingly, nature – which is in itself evil or will become evil – is a state from which men had to step out. The affinity to Rousseau’s picture of nature is obvious. (...)
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  6.  1
    Freiheit im Recht. Kritische Betrachtungen zur Entwicklung des Freiheitsbegriffs.Klaus Hammacher - 2017 - Fichte-Studien 44:209-220.
    Freedom is not identical with spontaneous willingness, as it was thought by Fichte. In the famous quarrel between Erasmus of Rotterdam and Luther is shown, that this idea of freedom has its origin in religious experience. Before this concept of freedom was identified with free will, Luther did understand human will as slavery of a will, which only by grace can be redeemed from bad influences and which leads to an understanding of liberty that is more humble and sensible. Fichte (...)
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  7.  1
    Fichte gegen Napoleon: Die zugrundeliegenden Ideen von Freiheit und Nation.Manuel Jiménez-Redondo - 2017 - Fichte-Studien 44:190-208.
    Fichte’s hostility towards Napoleon, as expressed in his lectures of 1813 on the theory of the state, has its origin at the level of principles, and his always very strong admiration for the figure of Napoleon is at the same time so negatively loaded, that Napoleon becomes for Fichte something like an arch-enemy, the enemy par excellence. Napoleon has turned the old European political world upside down in favor of a re-structuration of this order according to the principles of the (...)
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  8.  2
    Wir alle werden im Egoismus erzeugt und geboren….Jakub Kloc-Konko·Owicz - 2017 - Fichte-Studien 44:234-254.
    In the paper I try to interpret Fichte’s Grundzüge des gegenwärtigen Zeitalters as a reflective self-critique of the Enlightenment. Identifying the ›third historical period‹ of Fichte with the time of Enlightenment, I try to read his lectures as an ambitious and differentiated critique of it. The aim of Fichte’s devastating criticism on dominant characteristics of the Enlightenment is in my opinion not to refuse it entirely. It is rather to continue it with an increased sense of self-criticism. The proposed reading (...)
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  9.  1
    Das Problem der Endlichkeit in der Philosophie Schellings – Le problème de la finitude dans la philosophie de Schelling.Cem Kömürcü - 2017 - Fichte-Studien 44:351-355.
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  10.  5
    The Meaning of Life According to Fichte.Luc Langlois - 2017 - Fichte-Studien 44:17-30.
    In a letter to Jacobi dated August 30, 1795, Fichte writes: »What is the purpose of the speculative standpoint, and indeed of philosophy as a whole, if it does not serve life?« But the question is also: in what sense is the meaning of life founded on the meaning of freedom? What I would like to suggest here is that the Science of Knowledge Nova methodo, probably the pinnacle of Fichte’s thought during the Jena period, should be read together with (...)
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  11.  1
    Verso l’eticità. Saggi di storia della filosofia.Douglas Moggach - 2017 - Fichte-Studien 44:329-333.
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  12.  2
    Trugfiguren deutscher Dominanz. Ernst und Ironie in Fichtes Reden an die deutsche Nation.Peter L. Oesterreich - 2017 - Fichte-Studien 44:176-189.
    In his famous Addresses of the German Nation Fichte gives a number of different definitions of German identity. Ironically, precisely those figures of German dominance, which played an important role in the German nationalism of the 19th and 20th century, come from the Romanesque abroad. Fichte follows here Dante’s philosophy of the vernacular and the invention of the typical German virtues in the Germania of Tacitus. Tragically, however Fichte’s own cosmopolitan queer theory of transnational intersubjectivity has been overlooked until now.In (...)
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  13.  1
    Historia magistra vitae: Fichtes Kritik, Deutung und Transformation eines antiken Topos.Roberta Picardi - 2017 - Fichte-Studien 44:255-271.
    The older topos ›historia magistra vitae‹ – which was coined by Cicero, borrowing from a Hellenistic pattern – lasted almost unbroken into the eighteenth century, also thanks to its flexibility in accommodating the most different conclusions. As demonstrated by R. Koselleck, the common place was emptied of meaning just between the eighteenth and nineteenth century, at the same time and in connection with the invisible and sudden semantic process, through which in the German language area the naturalized foreign world Historie (...)
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  14.  2
    Enlightenment, Historicity, and the Teleological Overcoming of Skepticism.Ezequiel L. Posesorski - 2017 - Fichte-Studien 44:223-233.
    One recently discovered aspect of Reinhold’s early Elementarphilosophie is that it constitutes the last historical step of a teleological activity of reason that ends the history of philosophy. The historical emergence of Reinhold’s system first enables the recognition of the ever-existing laws of the human spirit, and hence, the definitive grounding of philosophy on an unquestionable Grundsatz. According to Reinhold, this also meant that all pre-critical or non-enlightened, partisan assertions, including those of skepticism, lose their raison-d’être. One failure of Reinhold’s (...)
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  15.  2
    Fichte und die Entdämonisierung der Macht.Nicolae Râmbu - 2017 - Fichte-Studien 44:166-175.
    Fichte’s essay about Machiavelli was published in 1807 in Vesta journal with the declared aim to contribute to the »defence of a formidable man’s honour«. A year later some fragments from this essay were republished at the beginning of Fichte’s celebre writing: Addresses to the German Nation. Fichte’s declared admiration for Machiavelli as political thinker is difficult to understand, as the two men had very different political conceptions. The present study demonstrates that there is no difference between Fichte’s eulogy for (...)
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  16.  2
    Das Göttliche. Der Atheismusstreit und die Wende im Denken Fichtes.Jacinto Rivera de Rosales - 2017 - Fichte-Studien 44:31-48.
    The question of God or the Divine has essential influenced the development of Fichtian thinking and guided it from transcendental I as the first principle in the Jena period to absolute being or God and his absolute phenomenon or manifestation. The turning point came with the so-called atheism dispute due to his article »On the Ground of our Belief in a divine World-Governance«, which caused him so much trouble. In this article, Fichte defended the idea that the divine is not (...)
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  17.  1
    Philosophie und Politik in Fichtes Analyse der Französischen Revolution.Cristiana Senigaglia - 2017 - Fichte-Studien 44:99-119.
    In his early reflections on the French Revolution, Fichte approaches the relationship between its present meaning and its theoretical as well as politico-philosophical relevance. The French Revolution is for Fichte particularly significant, because herewith human rights and the value of the human being in general are placed into the foreground. In his opinion, they are founded on a transcendental conception of freedom, which has also to be achieved in politics. Relating to the contents, freedom, equality, and equal worthiness are asserted (...)
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  18.  1
    Revolution, Nation und Individuum in Fichtes philosophischer Entwicklung.Ludwig Siep - 2017 - Fichte-Studien 44:141-151.
    Despite the defenses of the Berlin writings in recent Fichte-research, the paper argues for a basic change in the fundaments of Fichte’s political philosophy. Although he does not turn from revolution to restauration, he criticizes individualism both in moral and political philosophy and on an ontological level. His later writings advocate the self-overcoming of the individual based on an ontological Neoplatonism in his transcendental philosophy. In view of the legal and political developments of the last two centuries, the early Fichte’s (...)
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  19.  2
    Hegels Philosophie des Absoluten. Eine Untersuchung zu Hegels ›Wissenschaft der Logik‹ und reifem System.Dirk Sorge - 2017 - Fichte-Studien 44:344-350.
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  20.  1
    Konstitution, Widerstandsrecht und subjektive Abwehrrechte.Michael Städtler - 2017 - Fichte-Studien 44:120-140.
    This paper discusses Fichte’s doctrine of resistance as a phenomenon of transition from the early modern concept of sovereignty to the constitutional state of rule of law. Therefor in particular the doctrine of the Ephorat, in the version of Grundlage des Naturrechts, in its context of development, is interpreted as a constitutional self-limitation of political power, which is to preserve both the sovereign claim of identity and the constitutional claim of control. This thesis is developed in opposition to Kant and (...)
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  21.  2
    Selbst und Bild. Zur Person beim letzten Fichte.Stephan Trescher - 2017 - Fichte-Studien 44:334-343.
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  22.  1
    Das Leben der Wissenschaftslehre. Methode und Praxeologie der Theorie beim späten Fichte.Michael Bastian Weiß - 2017 - Fichte-Studien 44:76-95.
    Why has Fichte been reading Wissenschaftslehre for his whole life? Depending on how one counts, Fichte has presented close to 20 versions of his philosophical main project, the doctrine of science. This paper gives the outline of an answer to this often raised question, focusing on the last six courses between 1807 and 1814. Three characteristics of the later body of Fichte’s theoretical philosophy are brought to attention: First, its seriality, second, its actual oral mediality, and last but not least (...)
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  23.  2
    Idee und Aufgabe der Wissenschaftslehre beim späten Fichte – Zum Vortrag im Jahre 1812.Masahiro Yamaguchi - 2017 - Fichte-Studien 44:64-75.
    The theory of the appearance of the Absolute is the last theme of Fichte’s Science of Knowledge. Since he lectured the theory of appearance with that of truth in his Systemconcept of the Transcendentalphilosophy in 1804, he said that the Absolute exists, and that the Absolute appears. In the lecture in 1812, he explains the necessity of appearance, criticizing Spinoza’s Monismus. It is denied by the fact that a concept exists outside the only one substance, while the latter is thought (...)
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  24.  2
    Fichtes Konzept staatlicher Souveränität und das Dilemma des Völkerrechts.Georg Zenkert - 2017 - Fichte-Studien 44:152-165.
    Based on Fichte's conception of international law from the Grundlage des Naturrechts the article examines to what extent a League of nations is compatible with the sovereignty of a nation state. Fichte's concept of sovereignty refers to a republican notion of a state which guaranties the congruence of power and right. This principle leads to an internal tension, for the League presupposes the existence of sovereign states and in the same time curtails their competences. It manifests an instance of power (...)
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