|
Gottlieb Fichte had significant importance as a follower of Kant. He picked up the problem of Dualism where Kant left it and sought to solve some of the epistemological? and ethical? concerns of the [objective knowledge]? and the [subjective reason]?. Fichte strove to find the certain, common ground. He argued that by not solving this problem, Kant left it open to skepticism. Fichte saw this as too materialistic, so he attempted to eliminate Kant's dualism, and, in doing so, articulated a nationalism that posited the national community as an ethical community. |
|
Johann Gottlieb Fichte (1762-1814?) has significant importance as one of the progenitors of [German Idealism]? and as a follower of Kant. |
|
Fichte's 1794, [Theory of Knowledge]?, dealt with the problem of the dualism of subject? (or freedom) and object (or determinism?). He concluded that neither was grounded enough to be confident. His solution was classic idealism?. Fichte approached the identity of subject? and object by positing that we must think of ourselves from within in order to see that there is no dualism. He said that we must further posit an absolute ego, a creative nature, the world as subject?, a conscious totality, a self-creating world with no duality. But, we cannot prove the absolute ego, so it must be posited as a regulative ideal, not a proven existing thing. Furthermore, we have an ethical duty to posit this ego, because we can only be moral by being rational? and free. But, to be free, we must be a part of an absolute freedom. We must also act as if God exists, even though we cannot know, nor demonstrate this. We emulate this ideal by action, an ethical? duty, that transforms the world and ourselves until we become more like the absolute ego (or God). In doing so, we see that subject? and object are not isolated, but are identical. We also discover that in changing the world, we change ourselves, because we only really know the world when we act upon it and change it. This union of theory and action was called "praxis?"; Hegel? would draw upon this ideal. |
|
Fichte believed that Kant was mistaken to argue for the existence of a noumenon?, of things as they are, not just as they are perceived through the categories of human reason. Fichte saw the rigorous and systematic separation of "things as they are" (the noumenon) and things "as they apear to be" as an invitation to skepticism. |
|
Fichte develops nationalism in [Vocation of Man]? (1800). In this political philosophy that is a defense of the ethical? [community of wills]?, Fichte presents an ethical? imperative? to work for a community and against chaos?. It is a compulsion to act that is a compulsion towards betterment. Each individual has a duty to will an ethical community, a [universal cosmopolitan culture]?. This universal community based on freedom is the goal of human freedom. Fichte posits the intermediate community is the nation-state?, a limited community of wills, which is no less ethical and one in which our ethical duty towards national unification is an imperative. |
|
Rather than invite such skepticism, Fichte made the radical suggestion that we should throw out the notion that there is a noumenal world and instead accept the fact that consciousness is not grounded in a so called "real world." In fact, Fichte is famous for originating the argument that consciousness is not grounded in anything outside of itself. This notion eventually becomes the defining characteristic of [German Idealism]? and is thus essential to understanding the philosophy of Hegel, and Schopenhauer?, though they both reject Fichte's notion that human consciousness is itself sufficient ground for experience, and therefore postulate another "absolute" consciousness. |
|
Fichte's Kantian? view of a unified Germany is nationalism with an undertone. Fichte sees Napoleon's unification of France as "imposed" unification and, thus, opposed the French as imperialistic?. He defends German nationalism and the Germans as the original people, or [Ur Volk]?. He sees the Germans as a privileged and chosen people that must fight to prevent their corruption. He further sees the state as an ethical realization of the German people that guarantees liberty? and individuality? and is the embodiment of the [collective will]?. He believed that the individual has an ethical duty to immerse himself in the state. Fichte's nationalism is passionate; thus it does not give itself too much to philosophy. It also became a sort of secular religion for him. /Talk |
|
/Talk |
Fichte believed that Kant was mistaken to argue for the existence of a noumenon?, of things as they are, not just as they are perceived through the categories of human reason. Fichte saw the rigorous and systematic separation of "things as they are" (the noumenon) and things "as they apear to be" as an invitation to skepticism.
Rather than invite such skepticism, Fichte made the radical suggestion that we should throw out the notion that there is a noumenal world and instead accept the fact that consciousness is not grounded in a so called "real world." In fact, Fichte is famous for originating the argument that consciousness is not grounded in anything outside of itself. This notion eventually becomes the defining characteristic of [German Idealism]? and is thus essential to understanding the philosophy of Hegel, and Schopenhauer?, though they both reject Fichte's notion that human consciousness is itself sufficient ground for experience, and therefore postulate another "absolute" consciousness.
![[Home]](wikipedia.png)