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Updated: May 23, 2025
Fichte experienced religious feelings the philosophical outcome of which he worked into his system. It is incorrect to say that, in his later doctrine, Fichte substituted the inactive absolute in place of the active absolute ego, and the quiet blessedness of contemplation in place of ceaseless action. Not in place of these, but beyond them, while all else remains as it was.
Fichte, the poor student, refused to accept even presents from his still poorer parents. Dr. Johnson held that early debt is ruin. His words on the subject are weighty, and worthy of being held in remembrance. "Do not," said he, "accustom yourself to consider debt only as an inconvenience; you will find it a calamity.
That which has hitherto been the whole is retained as a part. %1a. Philosophy of Nature.% Schelling agrees with Fichte that philosophy is transcendental science, the doctrine of the conditions of consciousness, and has to answer the question, What must take place in order that knowledge may arise?
But he had performed his allotted part in Bean's life. A few books had been left and these were read. Death was a recurring incident in an endless life. Wise men he saw had found this an answer to all problems founders of religions and philosophies Buddha, Pythagoras, Plato, the Christ. Wise moderns had accepted it, Max Müller and Hume and Goethe, Fichte, Schelling, Lessing.
The world, including ourselves, is but the reflection of the thought of God, who thus only has existence. Neither the world nor we have existence apart from him. Johann Gottlieb Fichte was born at Rammenau in 1762. His father was a ribbon weaver. He came of a family distinguished for piety and uprightness. He studied at Jena, and became an instructor there in 1793.
There have been many attempts since Plato to deduce from a single philosophical principle all the phenomena which experience subsequently verifies for us. Fichte thought he could predict the world-plan from the idea of universal time. Hegel dreamed he had found the key to the mysteries of life in the development of freedom, and Krause in the categories of being.
And it was religion that broke through when Fichte in his little book, “Anweisung zum seeligen Leben,” set being before becoming, and God above the creatures struggling towards self-realisation. Religion knows in advance that this is so. And calm reflection confirms it.
The people's schools of Prussia, imbued with the enthusiasm of Fichte and Pestalozzi, gave to Germany the tremendous advantage that enabled it so easily to overcome its hereditary foe, when, two generations later, the Franco-Prussian War was fought; for the Volksschule gave to Germany something that no other nation of that time possessed; namely, an educated proletariat, an intelligent common people.
The philosopher Fichte after having built up his system under the influence of Kant and of French ideas, notably under the influence of Rousseau of whom he said "peace to his ashes, for he has done things" could think of nothing better to reinforce the German soul after Jena than to persuade it that in itself and itself alone there was to be found the sense of the ideal combined with power to realize that ideal in the world.
They were but forms, the perceptions of a perceiver, and though Cassy had never read Fichte and was unacquainted with Berkeley, the idea visited her that they had no real existence, that, it might be, she had none either, that all she had endured was a dream drifting by, with nothing past which to drift. It was her father's attitude that had induced these metaphysical hysterics.
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