This work is a model of what a philosophical text should be."--Reinhard Lauth "Breazeale's translation is fluent, precise, and perhaps most important of all... it is readable.... This is an excellent translation by the ranking Fichte scholar working in English at present, accompanied by a full, useful scholarly apparatus, likely to be of interest to Fichte scholars and all those concerned with the development of German idealism."--Review of Metaphysics "The publishing of this volume in English... provides us with a wealth of new material, not just about Fichte's development, but about the essentially Cartesian project that first gave rise to phenomenology in our own century."--International Philosophical Quarterly
These selections provide a brief but comprehensive introduction to Fichte's philosophical system and his place in the history of German Idealism. In addition to some of Fichte's most influential texts, such as the First and Second Introductions to the Wissenschaftslehre and The Basis of Our Belief in a Divine Governance of the World, Breazeale has translated, for the first time into English, several other writings from the same period, including Attempt at a New Presentation of the Wissenschaftslehre, Other short essays, including Fichte's replies to the charge of atheism, extend the discussions of the Introductions and respond to criticisms. Breazeale's substantial Introduction supplies the context needed for a sound appreciation of Fichte's enterprise and achievement.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
In the winter of 1807, while Berlin was occupied by French troops, the philosopher Johann Gottlieb Fichte presented fourteen public lectures that have long been studied as a major statement of modern nationalism. Yet Fichte's Addresses to the German Nation have also been interpreted by many as a vision of a cosmopolitan alternative to nationalism. This new edition of the Addresses is designed to make Fichte's arguments more accessible to English-speaking readers. The clear, readable, and reliable translation is accompanied by a chronology of the events surrounding Fichte's life, suggestions for further reading, and an index. The groundbreaking introductory essay situates Fichte's theory of the nation state in the history of modern political thought. It provides historians, political theorists, and other students of nationalism with a fresh perspective for considering the interface between cosmopolitanism and republicanism, patriotism and nationalism.
The Attempt at a Critique of All Revelation (1792) was the first published work of Johann Gottlieb Fichte (1762-1814), the founder of the German idealist movement in philosophy. It predated the system of philosophy which Fichte developed during his years in Jena, and for that reason - and possibly also because of its religious orientation - later commentators have tended to overlook the work in their treatments of Fichte's philosophy. It is, however, already representative of the most interesting aspects of Fichte's thought. It displays an affinity with his later moral psychology, introduces (in theological form) Fichte's distinctively 'second-person' conception of moral requirements, and employs the 'synthetic method' which is crucial to the transcendental systems Fichte developed during his Jena period. This volume offers a clear and accessible translation of the work by Garrett Green, while an introduction by Allen Wood sets the work in its historical and philosophical contexts.
Fichte's System of Ethics, published in 1798, is at once the most accessible presentation of its author's comprehensive philosophical project, The Science of Knowledge or Wissenschaftslehre, and the most important work in moral philosophy written between Kant and Hegel. Fichte's ethics integrates the discussion of our moral duties into the systematic framework of a transcendental theory of the human subject. Its major philosophical themes include the practical nature of self-consciousness, the relation between reason and volition, the essential role of the drives in human willing, the possibility of changing the natural world, the reality of one's own body, the reality of other human beings, and the practical necessity of social relations between human beings. This volume offers a translation of the work together with an introduction that sets it in its philosophical and historical contexts.
Thomas Carlyle described Fichte and this book thus: "Fichte, the German philosopher, delivered, some forty years ago, at Jena, a highly remarkable course of lectures on this subject: 'Neber das Wesen des Gelehrten (on the Nature of the Literary Man).' Fichte, in conformity with the transcendental Philosophy, of which he was a distinguished teacher, declares, first: That all things which we see or work with in this earth, especially we ourselves and all persons, are as a kind of vesture or sensuous appearance: that under all there lies, as the essence of them, what he call the ' Divine Idea of the World;' this is the reality which 'lies at the bottom of all appearance.' To the mass of men no such divine idea is recognisable in the world; they live, merely, says Fichte, among the superficialities, practicalities, and shows of the world, not dreaming that there is anything divine under them. But the man of letters is sent hither specially that he may discern for himself, and make manifest itself in a new dialect; and he is there for the purpose of doing that. Such is Fichte's phraseology; with which we need not quarrel. It is his way of naming what I here, by other words, am striving imperfectly to name; what there is at present no name for; the unspeakable Divine Significance, full of splendour, of wonder and terror, that lies in the being of every man, of everything--the presence of the God, who made every man and thin? "Fichte calls the man or letters, therefore, a prophet, or as he prefers to phrase it, a priest, continually unfolding the godlike to men: Men of letters are a perpetual priesthood, from age to age, teaching all men that a God is still present in their life; that all appearance, ' whatsoever we see in the world, is but as a vesture of the 'Divine Idea of the World, ' for 'that which lies at the bottom of appearance.' In the true literary man there is thus ever, acknowledged or not by the world, a sacredness: he is the light of the world; the world's priest;--guiding it, like a sacred pillar of fire, in its dark pi grim age through the waste of Time. Fichte discriminates with sharp zeal the true literary man, what we here call the hero as man of letters, from multitudes of false un-heroic. Fichte even calls him elsewhere a 'nonentity, ' and has in short no mercy for him, no wish that he should continue happy among us! This is Fichte's notion of the man of letters.
A modern translation of J. G. Fichte's best known philosophical work (including his two explanatory Introductions), which contributed to the development of 19th Century German Idealism from Kant's critical philosophy.
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