Johann Gottlieb Fichte Zitate (116 Zitate, seite 4)

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Johann Gottlieb Fichte Berühmte Zitate

„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.

„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.

„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

„Was ich als Wahrheit finde, wie es auch immer laute, soll mir willkommen sein. Ich will wissen. Mit derselben Sicherheit, mit welcher ich darauf rechne, daß dieser Boden mich tragen wird, wenn ich darauf trete, daß dieses Feuer mich verbrennen würde, wenn ich mich ihm näherte, will ich darauf rechnen können, was ich selbst bin, und was ich sein werde. Und sollte man etwa dies nicht können, so will ich wenigstens das wissen, daß man es nicht kann: Und selbst diesem Ausgange der Untersuchung will ich mich unterwerfen, wenn er sich mir als Wahrheit entdeckt.“

Johann Gottlieb Fichte

„Nichts eigentlich redet der Mensch, sondern in ihm redet die menschliche Natur und verkündigt sich andern seinesgleichen.“

Johann Gottlieb Fichte

Johann Gottlieb Fichte Zitate und Sprüche

„Was will denn der vernünftige Schriftsteller, und was kann er wollen? Nichts anderes, denn eingreifen in das allgemeine und öffentliche Leben und dasselbe nach seinem Bilde gestalten.“

Johann Gottlieb Fichte

Über Leben

„Das heiligste Amt des Schriftstellers ist dies, seine Nation zu versammeln und mit ihr über ihre wichtigsten Angelegenheiten zu beratschlagen.“

Johann Gottlieb Fichte

„Aber der Dogmatismus ist gänzlich unfähig, zu erklären, was er zu erklären hat, und dies entscheidet über seine Untauglichkeit.“

Johann Gottlieb Fichte

Erste Einleitung in die Wissenschaftslehre, 1794 §6 zeno.org http://www.zeno.org/nid/20009167765

„Ich weiss überall von keinem Seyn, und auch nicht von meinem eigenen. Es ist kein Seyn - Ich selbst weiss überhaupt nicht, und ich bin nicht.“

Johann Gottlieb Fichte buch Die Bestimmung des Menschen

Die Bestimmung des Menschen. Zweites Buch. Wissen. zeno.org http://www.zeno.org/nid/2000916782X

„Wenn ich nur dasjenige weiß, und von ihm überzeugt bin, was ich selbst gefunden, – nur dasjenige wirklich kenne, was ich selbst erfahren habe, so kann ich in der That nicht sagen, daß ich über meine Bestimmung das Geringste wisse; ich weiß blos, was Andre darüber zu wissen behaupten.“

Johann Gottlieb Fichte buch Die Bestimmung des Menschen

The Vocation of Man (1800)

Wissen

„Mit derselben Sicherheit, mit welcher ich darauf rechne, daß dieser Boden mich tragen wird, wenn ich darauf trete, daß dieses Feuer mich verbrennen würde, wenn ich mich ihm näherte, will ich darauf rechnen können, was ich selbst bin, und was ich sein werde.“

Johann Gottlieb Fichte buch Die Bestimmung des Menschen

Die Bestimmung des Menschen. Erstes Buch. Zweifel. zeno.org http://www.zeno.org/nid/20009167811

„Es ist daher ein Mißverständnis, zu sagen: es sei zweifelhaft, ob ein Gott sei oder nicht. Es ist gar nicht zweifelhaft, sondern das Gewisseste, was es gibt, ja der Grund aller andern Gewißheit, das einzige absolut gültige Objektive, daß es eine moralische Weltordnung gibt, daß jedem vernünftigen Individuum seine bestimmte Stelle in dieser Ordnung angewiesen und auf seine Arbeit gerechnet ist; daß jedes seiner Schicksale inwiefern es nicht etwa durch sein eignes Betragen verursacht ist, Resultat ist von diesem Plane, daß ohne ihn kein Haar fällt von seinem Haupte und in seiner Wirkungssphäre kein Sperling vom Dache; daß jede wahrhaft gute Handlung gelingt, jede böse sicher mißlingt, und daß denen, die nur das Gute recht lieben, alle Dinge zum besten dienen müssen.(…) damit die wahre Religion des freudigen Rechttuns sich erhebt.“

Johann Gottlieb Fichte

Über den Grund unseres Glaubens an eine göttliche Weltregierung. Projekt Gutenberg http://gutenberg.spiegel.de/buch/kleinere-abhandlungen-415/2

Über Religion , Über Liebe , Über Gott , Über Schicksal

„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.

Über Menschen

Johann Gottlieb Fichte: Zitate auf Englisch

“The free being with absolute freedom proposes to itself certain ends. It wills because it wills, and the willing of an object is itself the last ground of such willing. Thus we have previously determined a free being, and any other determination would destroy the conception of an Ego, or of a free being. Now, if it could be so arranged that the willing of an unlawful end would necessarily — in virtue of an always effective law — result in the very reverse of that end, then the unlawful will would always ANNIHILATE ITSELF. A person could not will that end for the very reason because he did will it; his unlawful will would become the ground of its own annihilation, as the will is indeed always its own last ground.”

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Johann Gottlieb Fichte

Quelle: The Science of Rights 1796, p. 193

“All law relations are determined by this principle: each one must restrict his freedom by the possibility of the freedom of the other. … My freedom is limited by the freedom of the other only on condition that he limits his freedom by the conception of mine. Otherwise he is lawless. Hence, if a law-relation is to result from my cognition of the other, the cognition and the consequent limitation of freedom must have been mutual. All law-relation between persons is, therefore, conditioned by their mutual cognition of each other, and is, at the same time, completely determined thereby.”

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Johann Gottlieb Fichte

Quelle: The Science of Rights 1796, P. 173-175

“But how shall the condition, the true subjection of the other to the law, be given? Not through signs of repentance, promises of future better behavior, offers of damages, etc.; for there is no ground to believe his sincerity. It is quite as possible that he has been forced by his present weakness into this repentance, and is only awaiting a better opportunity to renew the attack. This uncertainty does not warrant the other in laying down his arms and thus again exposing all his safety. He will, therefore, continue to exercise his compulsion; but since the condition of the right is problematical, his exercise also will be problematical. t is the same with the violator. If he has offered the complete restitution which the law inevitably requires, and it being possible that he may now have voluntarily subjected himself in all sincerity to the law, it is also likely that he will oppose any further restriction of his freedom, (any further compulsion by the other,) but his right to make this opposition is also problematical. It seems, therefore, that the decisive point can not be ascertained, since it rests in the ascertainment of inner sincerity, which can not be proved, but is a matter of conscience for each. The ground of decision, indeed, could be given only, if it were possible to ascertain the whole future life of the violator.”

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Johann Gottlieb Fichte

Quelle: The Science of Rights 1796, P. 145

“The law commands that the other person shall treat me as a rational being. He does not do so; and the law now absolves mc from all obligation to treat him as a rational being. But by that very absolving it makes itself valid. For the law, in saying that it depends now altogether upon my free-will how I desire to treat the other, or that I have a compulsory right against him, says, virtually, that the other person can not prevent my compulsion; that is, can not prevent it through the mere principle of law, though he may prevent it through physical strength, or through an appeal to morality, (may induce me to forego my compelling him, or prevent me from compelling him by superior strength.)If an absolute community is to be established between persons, as such, each member thereof must assume the above law; for only by constantly treating each other as free beings can they remain free beings or persons. Moreover, since it is possible for each member to treat the other as not a free being, but as a mere thing, it is also conceivable that each member may form the resolve, never to treat the others as mere things, but always as free beings; and since for such a resolve no other ground is discoverable than that such a community of free beings ought to exist, it is also conceivable that each member should have formed that resolve from this ground and upon this presupposition.”

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Johann Gottlieb Fichte

Quelle: The Science of Rights 1796, P. 132

“What man is to be, he must become; and as he is to be a being for himself, must become through himself. Nature completed all her works; only from man did she withdraw her hands, and precisely thereby gave him over to himself. Cultivability, as such, is the character of mankind. The impossibility of subsuming to the human form any other conception than that of his own Ego, is it, which forces every man inwardly to consider every other man as his equal.”

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Johann Gottlieb Fichte

Quelle: The Science of Rights 1796, P. 119

“When one rational being affects another rational being as mere matter, then the lower sense of that being is also affected, it is true, and is so affected necessarily and altogether independently of the freedom of that being, (as the lower sense is indeed always affected;) but it is not to be assumed that this affection was in the intention of the person who produced it. His intention was merely to attain his purpose, to express his conception in matter, and he never took into consideration whether that matter would feel it or not. Hence, the reciprocal influence of rational beings upon each other, as such, always occurs by means of the higher sense; for only the higher sense is one which cannot be affected without having been presupposed. Our criterion of this reciprocal influence remains, therefore, correct.”

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Johann Gottlieb Fichte

Quelle: The Science of Rights 1796, P. 108

“I posit myself as individual, in opposition to another individual, by ascribing to myself a sphere for my freedom, from which I exclude the other, and by ascribing to him a sphere, from which I exclude myself — of course, only in the thinking of a fact and by virtue of this fact. Hence, I have posited myself as free a side of him without danger to the possibility of his freedom. Through this positing of my freedom I have determined myself; to be free constitutes my essential character. But what does to be free mean? Evidently to be able to carry out the conceptions of acts I may entertain. But the carrying out always follows the conception, and the perception of the desired product of my causality is always — in relation to its first conception — a matter of the future. Freedom is therefore always posited in the future; and if it is to constitute the character of a being, it is posited for all the future of the individual; is posited in the future as far as the individual himself is posited in the future.”

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Johann Gottlieb Fichte

Quelle: The Science of Rights 1796, P. 77

“The subject must distinguish itself through opposition from the rational being, which it has assumed outside of itself. The subject has posited itself as one, which contains in itself the last ground of something that is in it, (for this is the condition of Egohood, or of Rationality generally;) but it has also posited a being outside of itself, as the last ground of this something in it. It is to have the power of distinguishing itself from this other being; and this is, under our presupposition, possible only, if the subject can distinguish in that given something how far the ground of this something lies in itself and how far it lies outside of itself.”

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Johann Gottlieb Fichte

Quelle: The Science of Rights 1796, P. 63

“The conception of Rights involves that when men are to live in a community, each must so restrict his freedom as to permit the coexistence of the freedom of all others. But it does not involve that this particular person, A, is to restrict his freedom by the freedom of those particular persons, B, C, and D. That it has happened so that I, A, must conform myself particularly to the freedom of these, B, C, and D, of all other men, is purely the result of my living together with them; and I so live with them, simply by my free-will, not because there is an obligation for me to do so.”

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Johann Gottlieb Fichte

Quelle: The Science of Rights 1796, P. 23-24

“I posit myself as rational, that is, as free. In doing so I have the representation of freedom. In the same undivided act I posit other free beings. Hence, I describe through my power of imagination a sphere of freedom, which these many separate beings divide amongst themselves. I do not ascribe to myself all the freedom which I have posited, because I must also posit other free beings, and must ascribe part of it to them. Thus, in appropriating freedom to myself, I at the same time restrict myself, by leaving freedom to others.”

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Johann Gottlieb Fichte

Quelle: The Science of Rights 1796, P. 7-8

“Whether there can be love without esteem?”

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Johann Gottlieb Fichte

Oh yes, thou dear, pure one! Love is of many kinds. Rousseau proves that by his reasoning and still better by his example. La pauvre Maman and Madame N____ love in very different fashions. But I believe there are many kinds of love which do not appear in Rousseau’s life. You are very right in saying that no true and enduring love can exist without cordial esteem; that every other draws regret after it, and is unworthy of any noble soul. One word about pietism. Pietists place religion chiefly in externals; in acts of worship performed mechanically, without aim, as bond-service to god; in orthodoxy of opinion; and they have this among other characteristic marks, that they give themselves more solicitude about other’s piety than their own. It is not right to hate these men,-we should hate no one, but to me they are very contemptible, for their character implies the most deplorable emptiness of the head, and the most sorrowful perversion of the heart. Such my dear friend never can be; she cannot become such, even were it possible-which it is not-that her character were perverted; she can never become such, her nature has too much reality in it. You trust in Providence, your anticipation of a future life, are wise, and Christian. I hope, I may venture to speak of myself, that no one will take me to be a pietist or stiff formalist, but I know no feeling more thoroughly interwoven with my soul than these are.
Johann Fichte Letter to Johanna Rahn from Johann Gottlieb Fichte's popular works: Memoir and The Nature of the Scholar https://archive.org/stream/johanngottlieb00fichuoft#page/14/mode/1up