Zitate von Johann Gottlieb Fichte

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Johann Gottlieb Fichte

Geburtstag: 19. Mai 1762
Todesdatum: 27. Januar 1814
Andere Namen:ਜੋਹਾਂਨ ਗੌਟਲੀਬ ਫਿਸ਼ਤ,Johann Fichte

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Johann Gottlieb Fichte war ein deutscher Erzieher und Philosoph. Er gilt neben Friedrich Wilhelm Joseph Schelling und Georg Wilhelm Friedrich Hegel als wichtigster Vertreter des Deutschen Idealismus.

Zitate Johann Gottlieb Fichte

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„Jedes Schrekbild verschwindet, wenn man es fest ins Auge faßt.“

— Johann Gottlieb Fichte
Reden an die deutsche Nation, 12. Rede: Ueber die Mittel, uns bis zur Erreichung unsers Hauptzweks aufrecht zu erhalten. Berlin: Realschulbuchhandlung, 1808. S. 399. Google Books

„Wir lehren nicht blos durch Worte; wir lehren auch weit eindringlicher durch unser Beispiel.“

— Johann Gottlieb Fichte
Einige Vorlesungen über die Bestimmung des Gelehrten, 4. Vorlesung: Über die Bestimmung des Gelehrten. Jena und Leipzig: Gabler, 1794. S. 93. Google Books

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„Upon the progress of knowledge the whole progress of the human race is immediately dependent: he who retards that, hinders this also.“

— Johann Gottlieb Fichte
Context: Upon the progress of knowledge the whole progress of the human race is immediately dependent: he who retards that, hinders this also. And he who hinders this, —what character does he assume towards his age and posterity? Louder than with a thousand voices, by his actions he proclaims into the deafened ear of the world present and to come —"As long as I live at least, the men around me shall not become wiser or better; — for in their progress I too, notwithstanding all my efforts to the contrary, should be dragged forward in some direction; and this I detest I will not become more enlightened, — I will not become nobler. Darkness and perversion are my elements, and I will summon all my powers together that I may not be dislodged from them." Αs translated by William Smith, in The Popular Works of Johann Gottlieb Fichte (1889), Vol. I, Lecture IV, p. 188.

„There is but One who is absolutely by and through himself, — namely, God; and God is not the mere dead conception to which we have thus given utterance, but he is in himself pure Life.“

— Johann Gottlieb Fichte
Context: The Doctrine of Knowledge, apart from all special and definite knowing, proceeds immediately upon Knowledge itself, in the essential unity in which it recognises Knowledge as existing; and it raises this question in the first place — How this Knowledge can come into being, and what it is in its inward and essential Nature? The following must be apparent: — There is but One who is absolutely by and through himself, — namely, God; and God is not the mere dead conception to which we have thus given utterance, but he is in himself pure Life. He can neither change nor determine himself in aught within himself, nor become any other Being; for his Being contains within it all his Being and all possible Being, and neither within him nor out of him can any new Being arise. I.

„The Doctrine of Knowledge, apart from all special and definite knowing, proceeds immediately upon Knowledge itself, in the essential unity in which it recognises Knowledge as existing; and it raises this question in the first place — How this Knowledge can come into being, and what it is in its inward and essential Nature?“

— Johann Gottlieb Fichte
Context: The Doctrine of Knowledge, apart from all special and definite knowing, proceeds immediately upon Knowledge itself, in the essential unity in which it recognises Knowledge as existing; and it raises this question in the first place — How this Knowledge can come into being, and what it is in its inward and essential Nature? The following must be apparent: — There is but One who is absolutely by and through himself, — namely, God; and God is not the mere dead conception to which we have thus given utterance, but he is in himself pure Life. He can neither change nor determine himself in aught within himself, nor become any other Being; for his Being contains within it all his Being and all possible Being, and neither within him nor out of him can any new Being arise. I.

„By means of this Power, I shall therefore, within its sphere, — the World of Sense, — produce and make manifest that which I recognise as my true Being in the Supersensuous World.“

— Johann Gottlieb Fichte
Context: I know now that I shall. But all Actual Knowledge brings with it, by its formal nature, its schematised apposition; — although I now know of the Schema of God, yet I am not yet immediately this Schema, but I am only a Schema of the Schema. The required Being is not yet realised. I shall be. Who is this I? Evidently that which is, — the Ego gives in Intuition, the Individual. This shall be. What does its Being signify? It is given as a Principle in the World of Sense. Blind Instinct is indeed annihilated, and in its place there now stands the clearly perceived Shall. But the Power that at first set this Instinct in motion remains, in order that the Shall my now set it (the Power) in motion, and become its higher determining Principle. By means of this Power, I shall therefore, within its sphere, — the World of Sense, — produce and make manifest that which I recognise as my true Being in the Supersensuous World. XIII.

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„I am only a Schema of the Schema.“

— Johann Gottlieb Fichte
Context: I know now that I shall. But all Actual Knowledge brings with it, by its formal nature, its schematised apposition; — although I now know of the Schema of God, yet I am not yet immediately this Schema, but I am only a Schema of the Schema. The required Being is not yet realised. I shall be. Who is this I? Evidently that which is, — the Ego gives in Intuition, the Individual. This shall be. What does its Being signify? It is given as a Principle in the World of Sense. Blind Instinct is indeed annihilated, and in its place there now stands the clearly perceived Shall. But the Power that at first set this Instinct in motion remains, in order that the Shall my now set it (the Power) in motion, and become its higher determining Principle. By means of this Power, I shall therefore, within its sphere, — the World of Sense, — produce and make manifest that which I recognise as my true Being in the Supersensuous World. XIII.

„Every Individual can and must, under the given condition, construct the True World of Sense, — for this indeed has beyond the universal and formal laws above deduced, no other Truth and Reality than this universal harmony.“

— Johann Gottlieb Fichte
Context: There is but One Principle that proceeds from God; and thus, in consequence of the unity of the Power, it is possible for each Individual to schematise his World of Sense in accordance with the law of that original harmony; — and every Individual, under the condition of being found on the way towards the recognition of the Imperative, must so schematise it. I might say: — Every Individual can and must, under the given condition, construct the True World of Sense, — for this indeed has beyond the universal and formal laws above deduced, no other Truth and Reality than this universal harmony. XI.

„This Being out of God cannot, by any means, be a limited, completed, and inert Being, since God himself is not such a dead Being, but, on the contrary, is Life“

— Johann Gottlieb Fichte
Context: This Being out of God cannot, by any means, be a limited, completed, and inert Being, since God himself is not such a dead Being, but, on the contrary, is Life; — but it can only be a Power, since only a Power is the true formal picture or Schema of Life. And indeed it can only be the Power of realising that which is contained in itself — a Schema. III.

„Thus then does the Doctrine of Knowledge, which in its substance is the realisation of the absolute Power of intelligising which has now been defined, end with the recognition of itself as a mere Schema in a Doctrine of Wisdom“

— Johann Gottlieb Fichte
Context: Thus then does the Doctrine of Knowledge, which in its substance is the realisation of the absolute Power of intelligising which has now been defined, end with the recognition of itself as a mere Schema in a Doctrine of Wisdom, although indeed a necessary and indispensable means to such a Doctrine: — a Schema, the sole aim of which is, with the knowledge thus acquired, — by which knowledge alone a Will, clear and intelligible to itself and reposing upon itself without wavering or perplexity, is possible, — to return wholly into Actual Life; — not into the Life of blind and irrational Instinct which we have laid bare in all its nothingness, but into the Divine Life which shall become visible to us. XIV.

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