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Johann Gottlieb Fichte

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

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.

Werk

Die Bestimmung des Menschen
Die Bestimmung des Menschen
Johann Gottlieb Fichte
Reden an die deutsche Nation
Johann Gottlieb Fichte

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

—  Johann Gottlieb Fichte, buch Reden an die deutsche Nation

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

„Die meisten Menschen würden leichter dahin zu bringen seyn, sich für ein Stück Lava im Monde, als für ein Ich zu halten.“

—  Johann Gottlieb Fichte

Gesamtausgabe der Bayerischen Akademie der Wissenschaften, 42 Bände, hrsg. von Reinhard Lauth, Erich Fuchs und Hans Gliwitzky. Frommann-Holzboog, Stuttgart-Bad Cannstatt. I/2, S. 326, Anm.

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„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.

„Was für eine Philosophie man wähle, hängt sonach davon ab, was für ein Mensch man ist.“

—  Johann Gottlieb Fichte

Erste Einleitung in die Wissenschaftslehre, 1794 §5 zeno.org http://www.zeno.org/nid/20009167765

„Alle Kraft des Menschen wird erworben durch Kampf mit sich selbst und Ueberwindung seiner selbst;“

—  Johann Gottlieb Fichte

Werke, Bd. 5, Zur Religionsphilosophie; de Gruyter 1971, S.224
Variante: Alle Kraft der Menschen wird erworben durch Kampf mit sich selbst und Überwindung seiner selbst.

„Blind Instinct is indeed annihilated, and in its place there now stands the clearly perceived Shall.“

—  Johann Gottlieb Fichte

XIII.
Outline of the Doctrine of Knowledge (1810)
Kontext: 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.

„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

XI.
Outline of the Doctrine of Knowledge (1810)
Kontext: 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.

„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

I.
Outline of the Doctrine of Knowledge (1810)
Kontext: 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.

„If, in the onflow of Time, the Ego, in every successive moment, had to determine itself by a particular act, through the conception of what it shall, — then in its original Unity, it was assuredly indeterminate, and only continuously determinable in an Infinite Time.“

—  Johann Gottlieb Fichte

XIII.
Outline of the Doctrine of Knowledge (1810)
Kontext: The Power is given as an Infinite; — hence that which in the World of Thought is absolutely One — that which I shall — becomes in the World of Intuition an infinite problem for my Power, which I have to solve in all Eternity.
This Infinitude, which is properly a mere indefiniteness, can have place only in Intuition, but by means in my true Essential Being, which, as the Schema of God, is as simple and unchangeable as himself. How then can this simplicity and unchangeableness be produced within the yet continuing Infinitude, which is expressly consecrated by the absolute Shall addressed to me as an Individual?
If, in the onflow of Time, the Ego, in every successive moment, had to determine itself by a particular act, through the conception of what it shall, — then in its original Unity, it was assuredly indeterminate, and only continuously determinable in an Infinite Time. But such an act of determination could only become possible in Time, in opposition to some resisting power. This resisting power, which was thus to be conquered by the act of determination, could be nothing else than the Sensuous Instinct; and hence the necessity of such a continuous self-determination in Time would be the sure proof that the Instinct was not yet thoroughly abolished; which abolition we have made a condition of entering upon the Life in God.

„I am only a Schema of the Schema.“

—  Johann Gottlieb Fichte

XIII.
Outline of the Doctrine of Knowledge (1810)
Kontext: 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.

„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

I.
Outline of the Doctrine of Knowledge (1810)
Kontext: 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.

„Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Etiam egestas wisi a erat. Morbi imperdiet, mauris ac auctor dictum.“

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