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Updated: June 29, 2025
Nothing more paradoxical than this conclusion can be imagined. It seems to make the human subject, the man myself, the creator of the universe, and the universe only that which I happen to think it to be. This interpretation was at first put upon Fichte's reasoning with such vigour that he was accused of atheism. He was driven from his chair in Jena.
One other point in Fichte's survey of history deserves notice the social role of the savant. It is the function of the savant to discover the truths which are a condition of moral progress; he may be said to incarnate reason in the world. Hegel's philosophy of history is better known than Fichte's.
Can we not, in all such cases, rather say: 'Take it, thou too-ravenous individual; take that pitiful additional fraction of a share, which I reckoned mine, but which thou so wantest; take it with a blessing: would to Heaven I had enough for thee! If Fichte's Wissenschaftslehre be, 'to a certain extent, Applied Christianity, surely to a still greater extent, so is this.
In Schelling nature is the subject and art the conclusion of the development; his idealism has a physical and aesthetical character, as Fichte's an ethical character. In Hegel, however, the concept is the subject and goal of the development, his philosophy is, in the words of Haym, a "Logisierung" of the world, a logical idealism.
From his complex and unproductive endeavors to derive the appearance of continuity from discontinuous reality we hurry on to the fourth, the psychological problem, which Herbart discusses with great acuteness. He considers it the chief merit of Fichte's Science of Knowledge that it called attention to this problem.
Literary men are the appointed interpreters of this divine idea; a perpetual priesthood, we might say, standing forth, generation after generation, as the dispensers and living types of God's everlasting wisdom, to show it in their writings and actions, in such particular form as their own particular times require it in. The particular form of Fichte's teaching may still sound unfamiliar enough.
The sheer whimsicality of phrase seems to be at times its own excuse for being, as in an explanation of certain elegiac poems as "the sensation of misery in the contemplation of the silliness of the relations of banality to craziness;" but there are many sentences which go deep below the surface none better remembered, perhaps, than the dictum, "The French Revolution, Fichte's Doctrine of Science, and Goethe's Wilhelm Meister are the greatest symptoms of our age."
Hegel was weary of Fichte's endless discussion of the ego and Schelling's of the absolute. It was not the abyss of the unknowable from which things said to come, or that into which they go, which interested Hegel. It was their process and progress which we can know. It was that part of their movement which is observable within actual experience, with which he was concerned.
Giordano Bruno Literary Aristocracy, or the existence of a tacit compact among the learned as a privileged order The Author's obligations to the Mystics to Immanuel Kant The difference between the letter and the spirit of Kant's writings, and a vindication of prudence in the teaching of Philosophy Fichte's attempt to complete the Critical system Its partial success and ultimate failure Obligations to Schelling; and among English writers to Saumarez.
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