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Updated: May 23, 2025
Upon such an idealistic world-view Fichte based the ethical teachings through which he exercised a lasting influence upon the German people and the history of human thought.
For the inbred naturalism of the modern period has not only asserted itself, amalgamated with Kantian elements, in the realistic metaphysics and mechanical psychology of Herbart and in the system of Schopenhauer, as a lateral current by the side of Fichte, Schelling, and Hegel, but, under the influence of the new and powerful development of the natural sciences, has once more confidently risen against the traditions of the idealistic school, although now it is tempered by criticism and concedes to the practical ideals at least a refuge in faith.
Fichte rightly replied: 'If God is for us only an object of knowledge, the Ding-an-sich at the end of the series, there is no escape from the answer that man, the thinker, in thinking God made him. All the world, including man, is but the reflexion, the revelation in forms of the finite, of an unceasing action of thought of which the ego is the object.
The library in which, as a small boy, I was permitted to browse, where I read those wonderful Black Forest Stories and my first serious novel, On the Heights, contained a bust of Goethe, and on the shelves were Fichte, Freytag, Spielhagen, Strauss, and a miscellaneous collection of German authors grave and gay, or perhaps melancholy were a better word, for even now I should find it hard to point to a German author who is distinctively gay.
Life begins to have some value and continuity so soon as there is something definite that lives and something definite to live for. The primacy of will, as Fichte and Schopenhauer conceived it, is a mythical way of designating this situation.
In the next section, also, in view of the fact that its models, the constructive psychologies of Fichte and Schelling, have already been discussed in detail, a statement of the divisions and connections must suffice.
Its roots, trunk, and branches together thrid the universe, shooting Hela, the kingdom of death, Midgard, the abode of men, and Asgard, the dwelling of the gods, like so many concentric rings. This ash was a psychological and ontological plant. All the lore of Plato and Kant and Fichte and Cousin was audible in the sigh of its branches.
Fichte was a man of high moral enthusiasm, very uncompromising, unable to put himself in the place of an opponent, in incessant strife. The great work of his Jena period was his Wissenschaftslehre, 1794. His popular Works, Die Bestimmung des Menschen and Anweisung zum seligen Leben, belong to his Berlin period. The disasters of 1806 drove him out of Berlin.
Of the two paths which, with all the vast advance of the natural sciences, the thought of the nineteenth century might traverse, that of the denial of everything except the mechanism of nature, and that of the assertion that nature is but the organ of spirit and is instinct with reason, Fichte chose the latter and blazed out the path along which all the idealists have followed him.
He was a poor German student, living with a family at Zurich in the capacity of tutor, when he first made the acquaintance of Johanna Maria Hahn, a niece of Klopstock. Her position in life was higher than that of Fichte; nevertheless, she regarded him with sincere admiration.
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