Johann Gottlieb Fichte

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Western Philosophy
18th-century philosophy
Johann Gottlieb Fichte
Name
Johann Gottlieb Fichte
Birth 19 May 1762 (Rammenau, Saxony, Germany)
Death 27 January 1814 (Berlin, Germany)
School/tradition German Idealism, Neo-Kantianism, Post-Kantianism
Main interests Self-consciousness and Self-awareness, Moral Philosophy, Political Philosophy
Notable ideas absolute consciousness, thesis-antithesis-synthesis, the not-I, striving, mutual recognition
Influenced by Immanuel Kant, Karl Leonhard Reinhold, Salomon Maimon
Influenced Hegel, Schopenhauer, Schelling, Novalis, Dieter Henrich, Rudolf Steiner, Thomas Carlyle
"Fichte" redirects here. For other uses, see Fichte (disambiguation).

Johann Gottlieb Fichte (May 19, 1762 – January 27, 1814) was a German philosopher. He was one of the founding figures of the philosophical movement known as German idealism, a movement that developed from the theoretical and ethical writings of Immanuel Kant. Fichte is often perceived as a figure whose philosophy forms a bridge between the ideas of Kant and the German Idealist Georg Wilhelm Friedrich Hegel. Recently, philosophers and scholars have begun to appreciate Fichte as an important philosopher in his own right due to his original insights into the nature of self-consciousness or self-awareness. Like Descartes and Kant before him, the problem of subjectivity and consciousness motivated much of his philosophical rumination. Fichte also wrote political philosophy, and is thought of by some as the father of German nationalism.[1]

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[edit] Life and work

Fichte was born in Rammenau, Upper Lusatia. In 1780, he began study at the Jena theology seminary. In 1784, without completing his degree, Fichte ended his studies. Fichte worked as a private tutor in Zürich, and in 1790 he became engaged to Johanna Rahn, who happened to be the niece of the famous poet F. G. Klopstock. In 1790, Fichte began to study the works of Kant, which were to have a lasting effect on the trajectory of his life and thought. Not long after meeting Kant in Königsberg, Fichte published his first work, Attempt at a Critique of All Revelation (1792), a book that investigates the connections between divine revelation and Kant's Critical philosophy. The first edition of the book was published, without Kant or Fichte's knowledge, without Fichte's name and signed preface; it was thus mistakenly thought to be a new work by Kant himself.[2] Everyone, including the first reviews of the book, assumed Kant was the author; when Kant cleared the confusion and openly praised the work and author, Fichte's reputation skyrocketed: "...the most shocking and astonishing news...nobody but Kant could have written this book. This amazing news of a third sun in the philosophical heavens has set me into such confusion..."[3]

Fichte died of typhus at the age of fifty-two. His son, Immanuel Hermann Fichte, also made contributions to philosophy.

[edit] Fichte's philosophical writings

Fichte did not endorse Kant's argument for the existence of noumena, of "things in themselves", the supra-sensible reality beyond the categories of human reason. Fichte saw the rigorous and systematic separation of "things in themselves" (noumena) and things "as they appear to us" (phenomena) as an invitation to skepticism. Rather than invite such skepticism, Fichte made the radical suggestion that we should throw out the notion of a noumenal world and instead accept the fact that consciousness does not have a grounding in a so-called "real world". In fact, Fichte achieved fame for originating the argument that consciousness is not grounded in anything outside of itself. His student (and critic), Schopenhauer, wrote:

...Fichte who, because the thing-in-itself had just been discredited, at once prepared a system without any thing-in-itself. Consequently, he rejected the assumption of anything that was not through and through merely our representation, and therefore let the knowing subject be all in all or at any rate produce everything from its own resources. For this purpose, he at once did away with the essential and most meritorious part of the Kantian doctrine, the distinction between a priori and a posteriori and thus that between the phenomenon and the thing-in-itself. For he declared everything to be a priori, naturally without any evidence for such a monstrous assertion; instead of these, he gave sophisms and even crazy sham demonstrations whose absurdity was concealed under the mask of profundity and of the incomprehensibility ostensibly arising therefrom. Moreover, he appealed boldly and openly to intellectual intuition, that is, really to inspiration.

– Schopenhauer, Parerga and Paralipomena, Vol. I, §13

In his famous work Foundations of Natural Right (1796), Fichte argued that self-consciousness was a social phenomenon (normative). A necessary condition of any subjects' self-awareness, he argued, is the existence of other rational subjects. These subjects influence and summons the subject or self into an awareness of itself. This idea is an elaboration and extension of his Grundlage der gesamten Wissenschaftslehre (translated into English as The Science of Knowledge), where he showed that consciousness of the self depends upon resistance or a check by something that is understood as not part of the self. Fichte's famous self/not-self (also called I/not-I) distinction derives from these points and is developed in the Science of Knowledge.

Fichte also developed a theory of the state based on the idea of self-sufficiency. In his mind, the state should control international relations, the value of money, and remain an autarky.

Because of this necessity to have relations with other rational beings in order to achieve consciousness, Fichte writes that there must be a 'relation of right,' in which there is a mutual recognition of rationality by both parties.

In other, earlier, works he called Jews a "state within a state" that would "undermine" the German nation.[1] He openly expressed desire to build a national Jewish state in Palestine.[4] In regard to Jews getting "civil rights", he wrote that this would only be possible if one managed "to cut off all their heads in one night, and to set new ones on their shoulders, which should contain not a single Jewish idea."[1] Fichte was used by nationalist circles before and during the First World War to enhance national sentiments.

[edit] Bibliography

  • Early Philosophical Writings
  • Attempt at a Critique of All Revelation (Versuch einer Kritik aller Offenbarung, 1793)
  • Foundations of Transcendental Philosophy (Wissenschaftslehre nova methodo, 1796)
  • The System of the Doctrine of Morals in accordance with the Principles of the Doctrine of Science (Das System der Sittenlehre nach den Principien der Wissenschaftslehre, 1798)
  • Introduction to the Wissenschaftslehre and Other Writings (1800)
  • The Vocation of Man (Die Bestimmung des Menschen, 1800)
  • A Crystal Clear Report to the General Public Concerning the Actual Essence of the Newest Philosophy (Sonnenklarer Bericht an das größere Publikum über das eigentliche Wesen der neuesten Philosophie, 1801)
  • Characteristics of the Present Age (Die Grundzüge des gegenwärtigen Zeitalters, 1806)
  • Addresses to the German Nation (1807-1808)

[edit] Secondary Sources

  • Arash Abizadeh. "Was Fichte an Ethnic Nationalist?" History of Political Thought 26.2 (2005): 334-359.
  • Daniel Breazeale. "Fichte's 'Aenesidemus' Review and the Transformation of German Idealism" The Review of Metaphysics 34 (1980/1) 545-68.
  • Daniel Breazeale and Thomas Rockmore (eds) Fichte: Historical Contexts/Contemporary Controversies. Atlantic Highlands: Humanities Press, 1997.
  • Franks, Paul, All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism, Cambridge: Harvard University Press, 2005
  • Dieter Henrich. "Fichte's Original Insight" Contemporary German Philosophy 1 (1982) 15-52.
  • T. P. Hohler. Imagination and Reflection: Intersubjectivity. Fichte's 'Grundlage' of 1794. The Hague: Nijhoff, 1982.
  • Wayne Martin. Idealism and Objectivity: Understanding Fichte's Jena Project. Stanford: Stanford University Press, 1997.
  • Frederick Neuhouser. Fichte's Theory of Subjectivity. Cambridge: Cambridge University Press, 1990.
  • Peter Suber. "A Case Study in Ad Hominem Arguments: Fichte's Science of Knowledge," Philosophy and Rhetoric, 23, 1 (1990) 12-42.
  • Robert R Williams. Recognition: Fichte and Hegel on the Other. Albany: State University of New York Press, 1992.
  • Gunther Zoller. Fichte's Transcendental Philosophy: The Original Duplicity of Intelligence and Will. Cambridge: Cambridge University Press, 1998.
  • Rainer Schafer. Johann Gottlieb Fichtes >Grundlage der gesamten Wissenschaftslehre< von 1794. Darmstadt: Wissenschaftliche Buchgesellschaft, 2006.
  • Ulrich Schwabe. Indivdiuelles und Transindividuelles Ich. Die Selbstindividuation reiner Subjektivität und Fichtes "Wissenschaftslehre nova methodo". Paderborn 2007.

[edit] References

  1. ^ a b c Lucy S. Dawidowicz, The War Against the Jews 1933-1945
  2. ^ Traditionally, it has been assumed that either the omission was an accident or a deliberate attempt by the publisher to move copies. In either case, Fichte did not plan it, and in fact only heard of the accident much later; he writes to his fiancée: "Why did I have to have such utterly strange, excellent, unheard-of good luck?" See Garrett Green's Introduction to Attempt at a Critique of All Revelation. Cambridge: Cambridge University Press, 1978.
  3. ^ Letter from Jens Baggeson to Karl Reinhold. Quoted in Editor's Introduction to Fichte, Early Philosophical Writings. London: Cornell University Press, 1988.
  4. ^ [1]

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[edit] Works online

Persondata
NAME Fichte, Johann Gottlieb
ALTERNATIVE NAMES
SHORT DESCRIPTION German philosopher
DATE OF BIRTH 1762-5-19
PLACE OF BIRTH Rammenau, Saxony
DATE OF DEATH 1814-1-27
PLACE OF DEATH Berlin, Germany