Иоганн Готлиб Фихте цитаты

Иоганн Готлиб Фихте фото
13  1

Иоганн Готлиб Фихте

Дата рождения: 19. Май 1762
Дата смерти: 27. Январь 1814
Другие имена:ਜੋਹਾਂਨ ਗੌਟਲੀਬ ਫਿਸ਼ਤ,Johann Fichte

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Ио́ганн Го́тлиб Фи́хте — немецкий философ. Один из представителей немецкой классической философии и основателей группы направлений в философии, известной как субъективный идеализм, которая развилась из теоретических и этических работ Иммануила Канта. Фихте часто воспринимается как фигура, чьи философские идеи послужили мостом между идеями Канта и германского идеалиста Георга Вильгельма Фридриха Гегеля. Так же как у Декарта и у Канта, проблема объективности и сознания служила мотивом его философских размышлений. Фихте также писал работы по политической философии, и из-за этого он воспринимается некоторыми философами как отец немецкого национализма.

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Георг Гегель фото
Георг Гегель63
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Иоганн Якоб Энгель3
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Цитаты Иоганн Готлиб Фихте

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„Thus then does the Doctrine of Knowledge, which in its substance is the realisation of the absolute Power of intelligising which has now been defined, end with the recognition of itself as a mere Schema in a Doctrine of Wisdom“

— Johann Gottlieb Fichte
Context: Thus then does the Doctrine of Knowledge, which in its substance is the realisation of the absolute Power of intelligising which has now been defined, end with the recognition of itself as a mere Schema in a Doctrine of Wisdom, although indeed a necessary and indispensable means to such a Doctrine: — a Schema, the sole aim of which is, with the knowledge thus acquired, — by which knowledge alone a Will, clear and intelligible to itself and reposing upon itself without wavering or perplexity, is possible, — to return wholly into Actual Life; — not into the Life of blind and irrational Instinct which we have laid bare in all its nothingness, but into the Divine Life which shall become visible to us. XIV.

„This Being out of God cannot, by any means, be a limited, completed, and inert Being, since God himself is not such a dead Being, but, on the contrary, is Life“

— Johann Gottlieb Fichte
Context: This Being out of God cannot, by any means, be a limited, completed, and inert Being, since God himself is not such a dead Being, but, on the contrary, is Life; — but it can only be a Power, since only a Power is the true formal picture or Schema of Life. And indeed it can only be the Power of realising that which is contained in itself — a Schema. III.

„If, in the onflow of Time, the Ego, in every successive moment, had to determine itself by a particular act, through the conception of what it shall, — then in its original Unity, it was assuredly indeterminate, and only continuously determinable in an Infinite Time.“

— Johann Gottlieb Fichte
Context: The Power is given as an Infinite; — hence that which in the World of Thought is absolutely One — that which I shall — becomes in the World of Intuition an infinite problem for my Power, which I have to solve in all Eternity. This Infinitude, which is properly a mere indefiniteness, can have place only in Intuition, but by means in my true Essential Being, which, as the Schema of God, is as simple and unchangeable as himself. How then can this simplicity and unchangeableness be produced within the yet continuing Infinitude, which is expressly consecrated by the absolute Shall addressed to me as an Individual? If, in the onflow of Time, the Ego, in every successive moment, had to determine itself by a particular act, through the conception of what it shall, — then in its original Unity, it was assuredly indeterminate, and only continuously determinable in an Infinite Time. But such an act of determination could only become possible in Time, in opposition to some resisting power. This resisting power, which was thus to be conquered by the act of determination, could be nothing else than the Sensuous Instinct; and hence the necessity of such a continuous self-determination in Time would be the sure proof that the Instinct was not yet thoroughly abolished; which abolition we have made a condition of entering upon the Life in God. XIII.

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