Johann Gottlieb Fichte 1

Johann Gottlieb Fichte

Johann Gottlieb Fichte

Born May 19, 1762Rammenau, Saxony

Died January 27, 1814 (aged 51)Berlin, Prussia

Residence Germany

Nationality German

Era 18th-century philosophy

Region Western Philosophy

School German Idealism, German Romanticism, Post-Kantianism

Main interests Self-consciousness and Self-awareness, moral Philosophy, political Philosophy

Notable ideas Absolute consciousness, thesis–antithesis–synthesis, the not-I, das Streben (striving), mutual recognition, Wissenschaftslehre,Anstoss, Tathandlung, Urtrieb (original drive), "Fichte's original insight"

Johann Gottlieb Fichte (German: [ˈjoːhan ˈɡɔtliːp ˈfɪçtə]; May 19, 1762 – January 27, 1814) was a Germanphilosopher. He was one of the founding figures of the philosophical movement known as German idealism, whichdeveloped from the theoretical and ethical writings of Immanuel Kant. Fichte is often perceived as a figure whosephilosophy forms a bridge between the ideas of Kant and those of the German Idealist Georg Wilhelm FriedrichHegel. Recently, philosophers and scholars have begun to appreciate Fichte as an important philosopher in his ownright due to his original insights into the nature of self-consciousness or self-awareness. Like Descartes and Kantbefore him, he was motivated by the problem of subjectivity and consciousness. Fichte also wrote works of politicalphilosophy and is considered one of the fathers of German nationalism.

Johann Gottlieb Fichte 2

Biography

OriginsFichte was born in Rammenau, Upper Lusatia. The son of a ribbon weaver,[] he came of peasant stock which hadlived in the region for many generations. The family was noted in the neighborhood for its probity and piety.Christian Fichte, Johann Gottlieb's father, married somewhat above his station. It has been suggested that a certainimpatience which Fichte himself displayed throughout his life was an inheritance from his mother.[]

Young Fichte received the rudiments of his education from his father. He early showed remarkable ability, and itwas owing to his reputation among the villagers that he gained the opportunity for a better education than heotherwise would have received. The story runs that the Freiherr von Militz, a country landowner, arrived too late tohear the local pastor preach. He was, however, informed that a lad in the neighborhood would be able to repeat thesermon practically verbatim. As a result the baron took the lad into his protection, which meant that he paid histuition.[]

Early schoolingFichte was placed in the family of Pastor Krebel at Niederau near Meissen and there received thorough grounding inthe classics. From this time onward, Fichte saw little of his parents. In October 1774, he was attending the celebratedfoundation-school at Pforta near Naumburg. This school is associated with the names of Novalis, August WilhelmSchlegel, Friedrich Schlegel and Nietzsche. The spirit of the institution was semi-monastic and, while the educationgiven was excellent in its way, it is doubtful whether there was enough social life and contact with the world for apupil of Fichte's temperament and antecedents. Perhaps his education strengthened a tendency toward introspectionand independence, characteristics which appear strongly in his doctrines and writings.[]

Theological studiesIn 1780, he began study at the Jena theology seminary. Fichte seems to have supported himself at this period of bitterpoverty and hard struggle.[] Freiherr von Militz continued to support him, but when he died in 1784, Fichte had toend his studies prematurely, without completing his degree. During the years 1784 to 1788, he supported himself in aprecarious way as tutor in various Saxon families.[] Fichte then worked as a private tutor in Zürich for two years,which was a time of great contentment for him. Here he met Johanna Rahn,[] Pestalozzi and became a member of thefreemasonry lodge "Modestia cum Libertate" where also Johann Wolfgang von Goethe used to communicate.[1][2] In1790, he became engaged to Johanna Rahn, who happened to be the niece of the famous poet F. G. Klopstock. In1790 Fichte began to study the works of Kant, but this occurred initially because one of his students wanted to knowabout them. They had a lasting effect on the trajectory of his life and thought. While he was assimilating the Kantianphilosophy and preparing to develop it, fate dealt him a blow: the Rahn family had suffered financial reverses, andhis impending marriage had to be postponed.[]

KantFrom Zurich, Fichte returned to Leipzig, and in 1791 obtained a tutorship at Warsaw, in the house of a Polish nobleman. The situation, however, proved disagreeable.[] He was soon released. He then got a chance to see Kant at Königsberg. After a disappointing interview, he shut himself in his lodgings and threw all his energies into the composition of an essay which would compel Kant's attention and interest. This essay, completed in five weeks, was the Versuch einer Kritik aller Offenbarung (Attempt at a Critique of All Revelation, 1792).[] In this book Fichte investigated the connections between divine revelation and Kant's critical philosophy. The first edition of the book was published, without Kant or Fichte's knowledge, without Fichte's name and signed preface; it was thus mistakenly thought to be a new work by Kant himself.[3] Everyone, including the first reviews of the book, assumed Kant was the author; when Kant cleared the confusion and openly praised the work and author, Fichte's reputation

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skyrocketed, as many intellectuals of the day were of the opinion that it was "...the most shocking and astonishingnews... [since] nobody but Kant could have written this book. This amazing news of a third sun in the philosophicalheavens has set me into such confusion..."[4]

JenaIn October 1793, he was married at Zürich, where he remained the rest of the year. Stirred by the events andprinciples of the French Revolution, he wrote and published anonymously two pamphlets which led to him beingseen as a devoted defender of liberty of thought and action and an advocate of political changes. In December of thesame year, he received an invitation to fill the position of extraordinary professor of philosophy at the University ofJena. He accepted and began his lectures in May of the next year. With extraordinary zeal, he expounded his systemof “transcendental idealism.” His success was immediate. He seems to have excelled as a lecturer because of theearnestness and force of his personality. These lectures were later published under the title The Vocation of theScholar. He gave himself up to intense production, and a succession of works soon appeared.[][]

Atheism DisputeAfter weathering a couple of academic storms, he was finally dismissed from Jena in 1799 as a result of a charge ofatheism. He was accused of atheism in 1798 after publishing his essay “Ueber den Grund unsers Glaubens an einegöttliche Weltregierung” (On the Ground of Our Belief in a Divine World-Governance), which he had written inresponse to Friedrich Karl Forberg's essay “Development of the Concept of Religion,” in his Philosophical Journal.For Fichte, God should be conceived primarily in moral terms: "The living and efficaciously acting moral order isitself God. We require no other God, nor can we grasp any other." (On the Ground of Our Belief in a DivineWorld-Governance).

BerlinSince all the German states except Prussia had joined in the cry against him, he was forced to go to Berlin. Here heassociated himself with the Schlegels, Schleiermacher, Schelling and Tieck.[] In April 1800, through the introductionof Hungarian writer Ignaz Aurelius Fessler, he was initiated into Freemasonry in the Lodge Pythagoras of theBlazing Star where he was elected minor warden. At first Fichte was the warm admirer of Fessler, and was disposedto aid him in his proposed Masonic reform. But later he became Fessler's bitter opponent. Their controversy attractedmuch attention among Freemasons.[] In 1805, Fichte was appointed to a professorship in Erlangen. The disaster atJena in 1806, in which Napoleon completely crushed the Prussian army, drove him to Königsberg for a time, but hereturned to Berlin in 1807 and continued his literary activity.[][]

The deplorable situation of Germany stirred him to the depths and led him to deliver the famous Addresses to theGerman Nation (1808) which guided the uprising against Napoleon. He became a professor of the new university atBerlin founded in 1809. By the votes of his colleagues Fichte was unanimously elected its rector in the succeedingyear. But, once more, his impetuosity and reforming zeal led to friction, and he resigned in 1812. The campaignagainst Napoleon began, and the hospitals at Berlin were soon full of patients. Fichte's wife devoted herself tonursing and caught a virulent fever. Just as she was recovering, he himself was stricken down. He died of typhus atthe age of 51.[][]

His son, Immanuel Hermann Fichte, also made contributions to philosophy.

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Fichte's philosophyIn mimicking Kant's difficult style, his critics argued that Fichte produced works that were barely intelligible. "Hemade no hesitation in pluming himself on his great skill in the shadowy and obscure, by often remarking to hispupils, that 'there was only one man in the world who could fully understand his writings; and even he was often at aloss to seize upon his real meaning.' "[5] This remark was often mistakenly attributed to Hegel.[citation needed] On theother hand, Fichte himself acknowledged the difficulty of his writings, but argued that his works were clear andtransparent to those who made the effort to think without preconceptions and prejudices.Fichte did not endorse Kant's argument for the existence of noumena, of "things in themselves", the supra-sensiblereality beyond the categories of human reason. Fichte saw the rigorous and systematic separation of "things inthemselves" (noumena) and things "as they appear to us" (phenomena) as an invitation to skepticism. Rather thaninvite such skepticism, Fichte made the radical suggestion that we should throw out the notion of a noumenal worldand instead accept the fact that consciousness does not have a grounding in a so-called "real world". In fact, Fichteachieved fame for originating the argument that consciousness is not grounded in anything outside of itself. Thephenomenal world as such, arises from self-consciousness; the activity of the ego; and moral awareness. His student(and critic), Schopenhauer, wrote:

...Fichte who, because the thing-in-itself had just been discredited, at once prepared a system without anything-in-itself. Consequently, he rejected the assumption of anything that was not through and through merelyour representation, and therefore let the knowing subject be all in all or at any rate produce everything from itsown resources. For this purpose, he at once did away with the essential and most meritorious part of theKantian doctrine, the distinction between a priori and a posteriori and thus that between the phenomenon andthe thing-in-itself. For he declared everything to be a priori, naturally without any evidence for such amonstrous assertion; instead of these, he gave sophisms and even crazy sham demonstrations whose absurditywas concealed under the mask of profundity and of the incomprehensibility ostensibly arising therefrom.Moreover, he appealed boldly and openly to intellectual intuition, that is, really to inspiration.

— Schopenhauer, Parerga and Paralipomena, Vol. I, §13

Central theoryIn his work Foundations of Natural Right (1796), Fichte argued that self-consciousness was a social phenomenon —an important step and perhaps the first clear step taken in this direction by modern philosophy. A necessary conditionof every subject's self-awareness, for Fichte, is the existence of other rational subjects. These others call or summon(fordern auf) the subject or self out of its unconsciousness and into an awareness of itself as a free individual.Fichte's account proceeds from the general principle that the I must set itself up as an individual in order to set itselfup at all, and that in order to set itself up as an individual it must recognize itself as it were to a calling or summons(Aufforderung) by other free individual(s) — called, moreover, to limit its own freedom out of respect for thefreedom of the other. The same condition applied and applies, of course, to the other(s) in its development. Hence,mutual recognition of rational individuals turns out to be a condition necessary for the individual 'I' in general. Thisargument for intersubjectivity is central to the conception of selfhood developed in the Doctrine of Science (German:Wissenschaftslehre). In Fichte's view consciousness of the self depends upon resistance or a check by something thatis understood as not part of the self yet is not immediately ascribable to a particular sensory perception. In his laterlectures (his Nova Methodo), Fichte incorporated it into his revised presentation of the very foundations of hissystem, where the summons takes its place alongside original feeling, which takes the place of the earlier Anstoss(see below) as both a limit upon the absolute freedom of the I and a condition for the positing of the same.The I (Das Ich) itself sets this situation up for itself (it posits itself). To 'set' (setzen) does not mean to 'create' the objects of consciousness. The principle in question simply states that the essence of an I lies in the assertion of ones own self-identity, i.e., that consciousness presupposes self-consciousness. Such immediate self-identity, however, cannot be understood as a psychological fact, nor as an act or accident of some previously existing substance or

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being. It is an action of the I, but one that is identical with the very existence of this same I. In Fichte's technicalterminology, the original unity of self-consciousness is to be understood as both an action and as the product of thesame I, as a fact and/or act (Tathandlung), a unity that is presupposed by and contained within every fact and everyact of empirical consciousness, though it never appears as such therein.The 'I' must posit (setzen) itself in order to be an 'I' at all; but it can posit itself only insofar as it posits itself up aslimited. Moreover, it cannot even posit for itself its own limitations, in the sense of producing or creating theselimits. The finite I cannot be the ground of its own passivity. Instead, for Fichte, if the 'I' is to posit itself off at all, itmust simply discover itself to be limited, a discovery that Fichte characterizes as a repulse or resistance (Anstoss;German: Anstoß) to the free practical activity of the I. Such an original limitation of the I is, however, a limit for theI only insofar as the I posits it out as a limit. The I does this, according to Fichte's analysis, by positing its ownlimitation, first, as only a feeling, then as a sensation, then as an intuition of a thing, and finally as a summons ofanother person. The Anstoss thus provides the essential impetus that first posits in motion the entire complex train ofactivities that finally result in our conscious experience both of ourselves and others as empirical individuals and ofthe world around us.Though Anstoss plays a similar role as the thing in itself does in Kantian philosophy, unlike Kant, Fichte's Anstoss isnot something foreign to the I. Instead, it denotes the I's original encounter with its own finitude. Rather than claimthat the Not-I is the cause or ground of the Anstoss, Fichte argues that non-I is set up by the I precisely in order toexplain to itself the Anstoss, that is, in order to become conscious of Anstoss.Though the Wissenschaftslehre demonstrates that such an Anstoss must occur if self-consciousness is to come about,it is quite unable to deduce or to explain the actual occurrence of such an Anstoss — except as a condition for thepossibility of consciousness. Accordingly, there are strict limits to what can be expected from any a priori deductionof experience, and this limitation, for Fichte, equally applies to Kant's transcendental philosophy.According to Fichte, transcendental philosophy can explain that the world must have space, time, and causality, butit can never explain why objects have the particular sensible properties they happen to have or why I am thisdeterminate individual rather than another. This is something that the I simply has to discover at the same time that itdiscovers its own freedom, and indeed, as a condition for the latter.

Other worksFichte also developed a theory of the state based on the idea of self-sufficiency. In his mind, the state should controlinternational relations, the value of money, and remain an autarky. Because of this necessity to have relations withother rational beings in order to achieve consciousness, Fichte writes that there must be a 'relation of right,' in whichthere is a mutual recognition of rationality by both parties.

NationalismFichte made important contributions to political nationalism in Germany. In his Addresses to the German Nation(1808), a series of speeches delivered in Berlin under French occupation, he urged the German peoples to "havecharacter and be German"—entailed in his idea of Germanness was antisemitism, since he argued that "making Jewsfree German citizens would hurt the German nation."[6] Fichte answered the call of Freiherr vom Stein, whoattempted to develop the patriotism necessary to resist the French specifically among the "educated and culturalelites of the kingdom." Fichte located Germanness in the supposed continuity of the German language, and based iton Tacitus, who had hailed German virtues in Germania and celebrated the heroism of Arminius in his Annales.[7]

In an earlier work from 1793 dealing with the ideals and politics of the French Revolution, Beiträge zur Berichtigung der Urteile des Publikums über die Französische Revolution (Contributions to the Correction of the Public's Judgment concerning the French Revolution), he called Jews a "state within a state" that could "undermine" the German nation.[8] In regard to Jews getting "civil rights," he wrote that this would only be possible if one managed "to cut off all their heads in one night, and to set new ones on their shoulders, which should contain not a single

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Jewish idea."[8]

Historian Robert Nisbet thought him to be "the true author of National Socialism".[9]

WomenFichte argued that "active citizenship, civic freedom and even property rights should be withheld from women,whose calling was to subject themselves utterly to the authority of their fathers and husbands."[10]

Final period in Berlin

Tombs of Johann Gottlieb Fichte and his wifeJohanna Marie, Dorotheenstaedtischer Friedhof

(cemetery), Berlin

Fichte gave a wide range of public and private lectures in Berlin fromthe last decade of his life. These form some of his best known work,and are the basis of a revived German-speaking scholarly interest in hiswork.[11]

The lectures include two works from 1806. In The Characteristics ofthe Present Age, Fichte outlines his theory of different historical andcultural epochs. His mystic work The Way Towards the Blessed Lifegave his fullest thoughts on religion. In 1808 he gave a series ofspeeches in French-occupied Berlin, Addresses to the German Nation.

In 1810, the new Berlin University was set up, designed along lines putforward by Wilhelm von Humboldt. Fichte was made its rector andalso the first Chair of Philosophy. This was in part because ofeducational themes in Addresses..., and in part because of his earlierwork at Jena University.

Fichte lectured on further versions of his Wissenschaftslehre. Of these,he only published a brief work from 1810, The Science of Knowledgein its General Outline. His son published some of these thirty yearsafter his death.

Most only became public in the last decades of the twentieth century, in his collected works.[12] This includedreworked versions of the Wissenschaftslehre, (1810–1813), a Doctrine of Right (1812), and a Doctrine of Ethics(1812).

CriticismBritish philosopher Isaiah Berlin listed Fichte, along with his fellow German idealist G.W.F. Hegel, Frenchmaterialist and utilitarian philosophe Claude Adrien Helvétius, Swiss collectivist philosophe Jean-Jacques Rousseau,French utopian socialist Henri de Saint-Simon, and Savoyard conservative Joseph de Maistre as thinkers whoconstituted the ideological basis for modern authoritarianism, in his book Freedom and Its Betrayal: Six Enemies ofHuman Liberty.[13]

BibliographyCollected Works in GermanThe new standard edition of Fichte's works in German, which supersedes all previous editions, is the Gesamtausgabe(Collected Works or Complete Edition, commonly abbreviated as 'GA'), prepared by the Bavarian Academy ofSciences: Gesamtausgabe der Bayerischen Akademie der Wissenschaften 42 volumes. Edited by Reinhard Lauth,Hans Gliwitzky, Erich Fuchs and Peter Schneider, Stuttgart-Bad Cannstatt 1962-2012.

Johann Gottlieb Fichte 7

It is organized into four parts. Part I: Published Works Part II: Unpublished Writings Part III: Correspondence PartIV: Lecture Transcripts.Works in English• Attempt at a Critique of All Revelation. Trans. Garrett Green. New York: Cambridge University Press, 1978

(Translation of Versuch einer Kritik aller Offenbarung, 1st ed. 1792, 2nd ed. 1793).• Early Philosophical Writings Trans. and ed. Daniel Breazeale. Ithaca: Cornell University Press, 1988. (Contains

Selections from Fichte's Writings and Correspondence from the Jena period, 1794–1799).• Foundations of the Entire Science of Knowledge (1794/95, 2nd ed. 1802). Translation of: Grundlage der

gesamten Wissenschaftslehre, Fichte's first major exposition of the Wissenschaftlehre. In: The Science ofKnowledge, trans. and ed. Peter Heath and John Lachs. Cambridge: Cambridge University Press, 1982.

• Foundations of Natural Right. Trans. Michael Baur. Ed. Frederick Neuhouser. Cambridge: Cambridge UniversityPress, 2000. (Translation of Grundlage des Naturrechts 1796/97).

• Foundations of Transcendental Philosophy (Wissenschaftslehre) nova methodo (1798/99). Trans. and ed. DanielBreazeale. Ithaca, NY: Cornell University Press, 1992.

• The System of Ethics according to the Principles of the Wissenschaftslehre (1798). Ed. and trans. DanielBreazeale and Günter Zöller. Cambridge University Press, 2005.

• Introductions to the Wissenschaftslehre and Other Writings. Trans. and ed. Daniel Breazeale. Indianapolis, andCambridge: Hackett, 1994. (Contains mostly writings from the late Jena period, 1797–1799).

• The Vocation of Man. Trans. Peter Preuss. Indianapolis. (Translation of Die Bestimmung des Menschen (1800).• A Crystal Clear Report to the General Public Concerning the Actual Essence of the Newest Philosophy: An

Attempt to Force the Reader to Understand. Trans. John Botterman and William Rash. In: Philosophy of GermanIdealism, pp. 39–115. (Translation of Sonnenklarer Bericht an das grössere Publikum über das Wesen derneuesten Philosophie, 1801).

• The Science of Knowing: J. G. Fichte's 1804 Lectures on the Wissenschaftslehre. Ed. and trans. Walter W.Wright. Albany, NY: State University of New York Press. 2005.

• Characteristics of the Present Age (Die Grundzüge des gegenwärtigen Zeitalters, 1806). In: The Popular Worksof Johann Gottlieb Fichte, 2 vols., trans. and ed. William Smith. London: Chapman, 1848/49. Reprint, London:Thoemmes Press, 1999.

• Addresses to the German Nation (1808), ed. and trans. Gregory Moore. Cambridge University Press, 2008.• The Philosophical Rupture Between Fichte and Schelling: Selected Texts and Correspondence (1800-1802).

Trans. and eds. Michael G. Vater and David W. Wood. Albany, NY: State University of New York Press, 2012.Includes the following texts by Johann Gottlieb Fichte: Correspondence with F.W.J. Schelling (1800–1802);"Announcement" (1800); extract from "New Version of the Wissenschaftslehre" (1800); "Commentaries onSchelling's System of Transcendental Idealism and Presentation of My System of Philosophy" (1800–1801).

Other works in German==• Jacobi an Fichte, German Text (1799/1816), with Introduction and Critical Apparatus by Marco Ivaldo and

Ariberto Acerbi (Introduction, German Text, Italian Translation, 3 Appendices with Jacobi's and Fichte'scomplementary Texts, Philological Notes, Commentary, Bibliography, Index): Istituto Italiano per gli StudiFilosofici - Press, Naples 2011, ISBN 978-88-905957-5-2.

Johann Gottlieb Fichte 8

References[1][1] Imhof, Gottlieb (1959). Kleine Werklehre der Freimaurerei. I. Das Buch des Lehrlings. 5. Auflage. Lausanne: Alpina, pp. 42.[2][2] Lawatsch, Hans-Helmut (1991): Fichte und die hermetische Demokratie der Freimaurer. In: Hammacher, Klaus, Schottky, Richard, Schrader,

Wolfgang H. und Daniel Breazeale (Hrsg.): Sozialphilosophie. Fichte-Studien Band 3. Amsterdam-Atlanta: Editions Rodopi, pp. 204, ISBN90-5183-236-2

[3] Traditionally, it has been assumed that either the omission was an accident or a deliberate attempt by the publisher to move copies. In eithercase, Fichte did not plan it, and in fact only heard of the accident much later; he writes to his fiancée: "Why did I have to have such utterlystrange, excellent, unheard-of good luck?" See Garrett Green's Introduction to Attempt at a Critique of All Revelation. Cambridge: CambridgeUniversity Press, 1978.

[4] Letter from Jens Baggeson to Karl Reinhold. Quoted in Editor's Introduction to Fichte, Early Philosophical Writings. London: CornellUniversity Press, 1988.

[5] Robert Blakely, History of the Philosophy of Mind, Vol. IV, p. 114, London: Longmans, 1850[8] Gesamtausgabe, v. I/1, pp. 292–293[9] Carolyn Burdett, Olive Schreiner and the progress of feminism: evolution, gender, empire, Palgrave Macmillan, 2001, p. 70.[10] Christopher M. Clark, Iron Kingdom: The Rise and Downfall of Prussia, 1600-1947 (Harvard University Press, 2006: ISBN

0-674-02385-4), p. 377.[11] Breazeale, Dan, "Johann Gottlieb Fichte", The Stanford Encyclopedia of Philosophy (Spring 2012 Edition), Edward N. Zalta (ed.), URL:

<http://plato.stanford.edu/archives/spr2012/entries/johann-fichte/>.[12] Gesamtausgabe der Bayerischen Akademie der Wissenschaften, approx. 40 volumes. Edited by Reinhard Lauth, Erich Fuchs, Hans

Gliwitzky, Ives Radrizzani, Günter Zöller, et al., Stuttgart-Bad Cannstatt 1962[13] Berlin, Isaiah, Freedom and Its Betrayal: Six Enemies of Human Liberty (Princeton University Press, 2003) ISBN 0-691-09099-8

Further reading• Arash Abizadeh. "Was Fichte an Ethnic Nationalist?" (http:/ / www. profs-polisci. mcgill. ca/ abizadeh/ Fichte.

htm) History of Political Thought 26.2 (2005): 334–359.• Daniel Breazeale. "Fichte's 'Aenesidemus' Review and the Transformation of German Idealism" The Review of

Metaphysics 34 (1980/1) 545–68.• Daniel Breazeale and Thomas Rockmore (eds) Fichte: Historical Contexts/Contemporary Controversies. Atlantic

Highlands: Humanities Press, 1997.• Franks, Paul, All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism,

Cambridge: Harvard University Press, 2005• Dieter Henrich. "Fichte's Original Insight" Contemporary German Philosophy 1 (1982) 15–52.• T. P. Hohler. Imagination and Reflection: Intersubjectivity. Fichte's 'Grundlage' of 1794. The Hague: Nijhoff,

1982.• Wayne Martin. Idealism and Objectivity: Understanding Fichte's Jena Project. Stanford: Stanford University

Press, 1997.• Harald Muenster. Fichte trifft Darwin, Luhmann und Derrida. 'Die Bestimmung des Menschen' in

differenztheoretischer Rekonstruktion und im Kontext der 'Wissenschaftslehre nova methodo' [Fichte MeetsDarwin, Luhmann and Derrida. "The Vocation of Man" As Reconstructed by Theories of Difference and in theContext of the "Wissenschaftslehre nova methodo"]. Amsterdam/New York: Rodopi, 2011(Fichte-Studien-Supplementa, volume 28).

• Frederick Neuhouser. Fichte's Theory of Subjectivity. Cambridge: Cambridge University Press, 1990.• Peter Suber. "A Case Study in Ad Hominem Arguments: Fichte's Science of Knowledge (http:/ / www. earlham.

edu/ ~peters/ writing/ fichte. htm)," Philosophy and Rhetoric, 23, 1 (1990) 12–42.• Robert R Williams. Recognition: Fichte and Hegel on the Other. Albany: State University of New York Press,

1992.• Xavier Tilliette, Fichte. La science la liberté, pref. by Reinhard Lauth, Vrin, 2003• Gunther Zoller. Fichte's Transcendental Philosophy: The Original Duplicity of Intelligence and Will. Cambridge:

Cambridge University Press, 1998.

Johann Gottlieb Fichte 9

• Rainer Schafer. Johann Gottlieb Fichtes >Grundlage der gesamten Wissenschaftslehre< von 1794. Darmstadt:Wissenschaftliche Buchgesellschaft, 2006.

• Ulrich Schwabe. Indivdiuelles und Transindividuelles Ich. Die Selbstindividuation reiner Subjektivität undFichtes "Wissenschaftslehre nova methodo". Paderborn 2007.

• David W. Wood. 'Mathesis of the Mind': A Study of Fichte's Wissenschaftslehre and Geometry. Amsterdam/NewYork: Rodopi, 2012 (Fichte-Studien-Supplementa, volume 29).

• Fichte, 1) Johann Gottlieb (http:/ / polonius. bibliothek. uni-ulm. de:8080/ Meyers2/ seite/ werk/ meyers/ band/ 6/seite/ 0234/ meyers_b6_s0234. html#Fichte). article in: Meyers Konversations-Lexikon, 4. Aufl. 1888–1890,Bd. 6, S. 234 f.

External links• Outlines of the Doctrine of Knowledge (http:/ / www. marxists. org/ reference/ subject/ philosophy/ works/ ge/

fichte. htm)• Johann Gottlieb Fichte (http:/ / plato. stanford. edu/ entries/ johann-fichte) entry in the Stanford Encyclopedia of

Philosophy• The North American Fichte Society (http:/ / digilib. bu. edu/ nnafs/ )• Works by Fichte, original German texts (http:/ / www. zeno. org/ Philosophie/ M/ Fichte,+ Johann+ Gottlieb)• Internationale Johann-Gottlieb-Fichte-Gesellschaft (http:/ / www. fichte-gesellschaft. de/ )• KULTUR & KONGRESSWERK-fichte (http:/ / www. kulturwerk-fichte. de/ ) - Eventlocation in Magdeburg,

named after Johann-Gottlieb Fichte• A Case Study in Ad Hominem Arguments: Fichte's Science of Knowledge (http:/ / www. earlham. edu/ ~peters/

writing/ fichte. htm/ )• Works by Johann Gottlieb Fichte (http:/ / www. gutenberg. org/ author/ Fichte+ Johann+ Gottlieb) at Project

Gutenberg• Timeline of German Philosophers (http:/ / www. weple. org/ timeline.

html#ids=14631,12007,12598,700,10671,9518,37304,95184,& title=8 German Philosophers)Works online• Addresses to the German Nation (1922). (Trs. R.F. Jones and G.H. Turnbull.) IA (UToronto) (http:/ / www.

archive. org/ details/ addressestothege00fichuoft)• The Destination of Man (1846). (Tr. Mrs. Percy Sinnett.) IA (UToronto) (http:/ / www. archive. org/ details/

thedestinationof00fichuoft)• (French) Doctrine de la science (Paris, 1843). Google (Harvard) (http:/ / books. google. com/

books?id=0i8RAAAAYAAJ) Google (Oxford) (http:/ / books. google. com/ books?id=MMIIAAAAQAAJ)Google (UMich) (http:/ / books. google. com/ books?id=XRhIAAAAMAAJ)

• Johann Gottlieb Fichte’s Popular Works (1873). (Tr. William Smith.) IA (UToronto) (http:/ / www. archive. org/details/ johanngottlieb00fichuoft)

• New Exposition of the Science of Knowledge (1869). (Tr. A.E. Kroeger.) Google (Harvard) (http:/ / books. google.com/ books?id=7C8RAAAAYAAJ) Google (NYPL) (http:/ / books. google. com/ books?id=qfQNAAAAYAAJ)IA (UToronto) (http:/ / www. archive. org/ details/ newexposition00fichuoft)

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Article Sources and Contributors 11

Article Sources and ContributorsJohann Gottlieb Fichte  Source: https://en.wikipedia.org/w/index.php?oldid=564196042  Contributors: 0, AAAAA, Absolutely Trustworthy, Addacat, Andres, Anthrophilos, Attilios, BD2412,Barticus88, Bellowed, Bjankuloski06en, BlackLogos, Bob Burkhardt, BoomBarmes, Brion VIBBER, BrowardPlaya, Bryan Derksen, Caute AF, Charles Matthews, Chriff, Chris the speller,ChrisGualtieri, Cicerro, Crosen1, Dahn, Darkstar1st, DaveGorman, Den fjättrade ankan, Derek Ross, Deville, Didymus The Sighted, Dimadick, Docu, Dr pda, Drmies, Dydimus, E rulez,Eastfrisian, Ekwos, El zeus, Elb2000, Ethicsinpractice, Everyking, Ewlyahoocom, Excirial, FeanorStar7, Feto34, FilipeS, Francoispremier, FranksValli, Gabbe, Gaius Cornelius, Geniac,Goethean, Gofreddo63, Good Olfactory, Gottg135, Gottg135@newschool.edu, Grande117, Gregbard, Haham hanuka, Hans castorp81, Hansonfan, Herd of Swine, Homagetocatalonia, Ingram,Inwind, JHUSPO, JamesBWatson, Jandalhandler, Jeff G., Jennica, Jmcdon10, Joao Xavier, John, John Z, Joseph Solis in Australia, Josephk, JoshNarins, Juridana, Juro2351, Jvs.cz, KConWiki,Kasyapa, Keds0, Kentin, Kingoftonga86, Kkm010, Knucmo2, Korrekt28, Kungfuadam, Kwamikagami, Kzollman, L Kensington, Languagehat, Larry_Sanger, Lawandeconomics1, Lestrade,Liberal Freemason, Liso, Maelnuneb, Magioladitis, Magnus Manske, Manuel Trujillo Berges, Matthead, Matthew Fennell, Mav, Meeso, Mercy, Michael Bednarek, Mime, Mistico, Mohsens,Molobo, Monegasque, New questions, NikePelera, Nixeagle, Noisy, Olessi, Omnipaedista, Oreo Priest, Ottre, Oxymoron5, PBS-AWB, Pavao Zornija, Pedant17, Perovich, Peter Pan, PhilSandifer, Polisher of Cobwebs, Poor Yorick, Popotão, Prodego, Quadell, RJFF, Rainer Lewalter, RexNL, Rhythm, Rickard Vogelberg, Rjwilmsi, Ruhrjung, Saddhiyama, Sannse, Schissel,Sebesta, Sethmahoney, Sholen, Simonides, Skomorokh, Smerus, Spontini, The Four Deuces, Tkn75, Tobias Hoevekamp, Tomisti, Tony Narlock, TonyClarke, Tonyzhangnan, Traveler100,Tresoldi, Trust Is All You Need, Universitytruth, Varada, Veronica Mars fanatic, Vojvodaen, Volunteer Marek, Wandering Courier, Webclient101, West Brom 4ever, Whosyourjudas, Willardo,Woohookitty, YWGonzalez, Yerpo, Δ, €pa, 142 anonymous edits

Image Sources, Licenses and ContributorsFile:Johann Gottlieb Fichte.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Johann_Gottlieb_Fichte.jpg  License: Public Domain  Contributors: DIREKTOR, EugeneZelenko,FA2010, Gabor, Kjetil r, Leyo, Mutter Erde, Nuliukas, Paulae, Yone FernandesFile:Dorotheenst Friedhof Fichte.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Dorotheenst_Friedhof_Fichte.jpg  License: Creative Commons Attribution-Sharealike 3.0 Contributors: Eisenacher

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