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Updated: June 29, 2025
Indeed he proclaimed that the three greatest events of the century were the French Revolution, Fichte's philosophy, and Goethe's Wilhelm Meister. This last, which appeared in 1796 and contained obvious elements of autobiography, together with poems and disquisitions on this and that, was admired by him beyond all measure.
Natural right is for Fichte, as for Kant, whose theory of right, moreover, appeared later than Fichte's, entirely independent of ethics, and distinguished from the latter by its exclusive reference to external conduct instead of to the disposition and the will. The rule of right gains from the moral law, it is true, new sanction for conscience, but cannot be derived from the law.
It is doubtful whether Fichte's idealism could have taken the form it did had not Spinoza preceded him. Hegel, setting out on his great intellectual career with a resolve to defend the faith once delivered to the saints, yet traces its roots to a philosophy of Being which, at any rate, looks very like Pantheism. This is perhaps delicate ground to tread.
And thus the destiny of empires involves the consideration of the destiny of man. Yet it anticipates Fichte's retort to Rousseau. Spinoza, if this were written circa 1665, has in view, perhaps, the Trappists, then reorganized by Bossuet's friend, and perhaps also Port Royal aux Champs. The writings of St.
Fichte's chief contribution to German thought was the Wissenschaftslehre, Schelling's the Naturphilosophie, and Schleiermacher's the philosophy of religion. All these thinkers took account of the prevailing tendencies of the times Aufklärung, Kantian criticism, faith-philosophy, Romanticism, and Spinozism and were more or less affected by them.
During the past year, as speaker for the Philosophical Society at the celebration of Fichte's birthday, it was my fortune to present an address in which I dealt intimately with the history of German metaphysics. That address fills only thirty-five pages as against the forty-four pages of the present pamphlet.
Thus Fichte's system contains the same view of the matter as the critical system the author is aware, runs the preface to the programme, On the Concept of the Science of Knowledge, 1794, "that he never will be able to say anything at which Kant has not hinted, immediately or mediately, more or less clearly, before him," but in his procedure he is entirely independent of the Kantian exposition.
Through the education of the people the empirical state is gradually to transform itself into the rational state. Fichte's Second Period: his View of History and his Theory of Religion.% Fichte's transfer to Berlin brought him into more intimate contact with the world, and along with new experiences and new emotions gave him new problems.
The victory of Napoleon at Jena in 1806 closed the university for a time. In 1818 he was called to Fichte's old chair in Berlin. Never on very good terms with the Prussian Government, he yet showed his large sympathy with life in every way. After 1820 a school of philosophical thinkers began to gather about him.
The theory of identity is that system which looks upon nature and spirit as one in essence and as phenomenal modes of an absolute which is above them both. But while Schelling treats the real and the ideal as having equal rights, Hegel restores the Fichtean subordination of nature to spirit, without, however, sharing Fichte's contempt for nature.
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