Johann Gottlieb Fichte: Other

Johann Gottlieb Fichte was German philosopher. Explore interesting quotes on other.
Johann Gottlieb Fichte: 204 quotes3 likes

“Show me what thou truly lovest, what thou seekest and strivest for with thy whole heart when thou hopest to attain to true en joyment of thyself—and thou hast thereby shown me thy Life. What thou lovest, in that thou livest. This very Love is thy Life, the root, the seat, the central point of thy being. All other emotions within thee have life only in so far as they are governed by this one central emotion.”

Johann Gottlieb Fichte

Source: The Way Towards The Blessed Life or the Doctrine of Religion 1806, P. 3

“Every Individual can and must, under the given condition, construct the True World of Sense, — for this indeed has beyond the universal and formal laws above deduced, no other Truth and Reality than this universal harmony.”

Johann Gottlieb Fichte

XI.
Outline of the Doctrine of Knowledge (1810)
Context: There is but One Principle that proceeds from God; and thus, in consequence of the unity of the Power, it is possible for each Individual to schematise his World of Sense in accordance with the law of that original harmony; — and every Individual, under the condition of being found on the way towards the recognition of the Imperative, must so schematise it. I might say: — Every Individual can and must, under the given condition, construct the True World of Sense, — for this indeed has beyond the universal and formal laws above deduced, no other Truth and Reality than this universal harmony.

“The original thinking force of the universe progresses and develops itself in all possible determinations of which it is capable, just as the other original natural forces progress and assume all possible configurations. I am a particular determination of the formative force, like the plant; a particular determination of the peculiar motive force, like the animal; and in addition to this a determination of the thinking force: and the union of these three basic forces into one force, into one harmonious development, is the distinguishing characteristic of my species.”

Johann Gottlieb Fichte book The Vocation of Man

Source: The Vocation of Man (1800), P. Preuss, trans. (1987), p. 12

“Among other men Reason awakes in another form—as the impulse towards Personal Freedom, which, although it never opposes the mild rule of the inward Instinct which it loves, yet rises in rebellion against the pressure of a stranger Instinct which has usurped its rights; and in this awakening it breaks the chains,—not of Reason as Instinct itself, but of the Instinct of foreign natures clothed in the garb of external power.”

Johann Gottlieb Fichte

Source: The Characteristics of the Present Age (1806), p. 8

“Every other art,—as poetry, music, painting,—may be practised without the process showing forth the rules according to which it is conducted;—but in the self-cognizant art of the philosopher, no step can be taken without declaring the grounds upon which it proceeds.”

Johann Gottlieb Fichte

Source: The Characteristics of the Present Age (1806), p. 14

“If I only know what I am convinced of and have found out myself, if I really only know what I have experienced myself, then indeed I cannot say that I have the least knowledge about my vocation; I only know what others claim to know about it.”

Johann Gottlieb Fichte book The Vocation of Man

Wenn ich nur dasjenige weiß, und von ihm überzeugt bin, was ich selbst gefunden, – nur dasjenige wirklich kenne, was ich selbst erfahren habe, so kann ich in der That nicht sagen, daß ich über meine Bestimmung das Geringste wisse; ich weiß blos, was Andre darüber zu wissen behaupten.
Source: The Vocation of Man (1800), P. Preuss, trans. (1987), p. 4

““Whether there can be love without esteem?” Oh yes, thou dear, pure one! Love is of many kinds. Rousseau proves that by his reasoning and still better by his example. La pauvre Maman and Madame N____ love in very different fashions. But I believe there are many kinds of love which do not appear in Rousseau’s life. You are very right in saying that no true and enduring love can exist without cordial esteem; that every other draws regret after it, and is unworthy of any noble soul. One word about pietism. Pietists place religion chiefly in externals; in acts of worship performed mechanically, without aim, as bond-service to god; in orthodoxy of opinion; and they have this among other characteristic marks, that they give themselves more solicitude about other’s piety than their own. It is not right to hate these men,-we should hate no one, but to me they are very contemptible, for their character implies the most deplorable emptiness of the head, and the most sorrowful perversion of the heart. Such my dear friend never can be; she cannot become such, even were it possible-which it is not-that her character were perverted; she can never become such, her nature has too much reality in it. You trust in Providence, your anticipation of a future life, are wise, and Christian. I hope, I may venture to speak of myself, that no one will take me to be a pietist or stiff formalist, but I know no feeling more thoroughly interwoven with my soul than these are.”

Johann Gottlieb Fichte

Johann Fichte Letter to Johanna Rahn from Johann Gottlieb Fichte's popular works: Memoir and The Nature of the Scholar<!--pp. 14-15--> https://archive.org/stream/johanngottlieb00fichuoft#page/14/mode/1up

“What is the use of all knowledge, if one does not act in accordance with it? This remark implies that knowledge is regarded as a means to action, and the latter as the real end. One could put the question the other way round and ask: How can we possibly act well without knowing what the Good is? This way of expressing it would regard knowledge as conditioning action. But both expressions are one-sided, and the truth is that both, knowledge as well as action, are in the same way inseparable elements of rational life.”

Johann Gottlieb Fichte book Address to the German Nation

Consequences of the Difference p. 75
Addresses to the German Nation (Reden an die deutsche Nation) 1808, Fifth Address

“Idea or Vision, in its sensuous meaning, would be something that could be perceived only by the bodily eye and not by any other sense such as taste, hearing, etc.; it would be such a thing as a rainbow, or the forms which pass before us in dreams. Idea or Vision, in its supersensuous meaning, would denote, first of all, in conformity with the sphere in which the word is to be valid, something that cannot be perceived by the body at all, but only by the mind; and then, something that cannot, as many other things can, be perceived by the dim feeling of the mind, but only by the eye of the mind, by clear perception.”

Johann Gottlieb Fichte book Address to the German Nation

The Chief Difference Between The Germans And The Other Peoples Of Teutonic Descent p. 59
Addresses to the German Nation (Reden an die deutsche Nation) 1808, Fourth Address

“This education, therefore, results at the very outset in knowledge which transcends all experience, which is abstract, absolute, and strictly universal, and which includes within itself beforehand all subsequently possible experience. On the other hand, the old education was concerned, as a rule, only with the actual qualities of things as they are and as they should be believed and rioted, without anyone being able to assign a reason for them. It aimed, therefore, at purely passive reception by means of the power of memory, which was completely at the service of things. It was, therefore, impossible to have any idea of the mind as an independent original principle of things themselves.”

Johann Gottlieb Fichte book Address to the German Nation

General Nature of New Eduction p. 28
Addresses to the German Nation (Reden an die deutsche Nation) 1808, Second Address

“Time is taking giant strides with us more than with any other age since the history of the world began. At some point within the three years that have gone by since my interpretation of the present age that epoch has come to an end. At some point self-seeking has destroyed itself, because by its own complete development it has lost its self and the independence of that self; and since it would not voluntarily set itself any other aim but self, an external power has forced upon it another and a foreign purpose.”

Johann Gottlieb Fichte book Address to the German Nation

Introduction p. 1
Addresses to the German Nation (Reden an die deutsche Nation) 1808, First Address of Fourteen

“While all these are disturbed and divided by the multifarious objects to which their thoughts must be applied, the Philosopher pursues, in solitary silence and in unbroken concentration of mind, his single and undeviating course towards the Good, the Beautiful, and the True; and that is his daily labour, to which others can only resort at times for rest and refreshment after toil.”

Johann Gottlieb Fichte

Source: The Way Towards The Blessed Life or the Doctrine of Religion 1806, P. 17

“This atmosphere of the Spirit-World, this creating and combining element, is Light—this originally: Warmth, if it do not again exhale, but bear within itself an element of duration, is but the first manifestation of this Light. In the Darkness of mere earthly vision, all things stand divided from each other; each individual thing isolated by means of the cold and unillumined Matter in which it is embraced. But in this Darkness there is no Unity. The Light of Religion arises!—and all things burst forth and rush towards each other in reciprocal order and dependence, and float on together, as a united Whole, in the One, Eternal, and All-embracing flood of Light. This Light is mild, silent, refreshing and wholesome to the eye. In the Twilight of mere Earthly vision the dim shapes which crowd in confusion around us are feared, and therefore hated. In the Light of Religion all things are pleasing, and shed around them calmness and peace. In it all unlovely shapes disappear, and all things float in the glowing Ether of Love.”

Johann Gottlieb Fichte

Source: The Characteristics of the Present Age (1806), p. 268

“That which the God devoted man may not do for any consideration, is indeed also outwardly forbidden in the Perfect State; but he has already cast it from him in obedience to the Will of God, without regard to any outward prohibition. That which alone this God-devoted man loves and desires to do, is indeed outwardly commanded in this Perfect State; but he has already done it in obedience to the Will of God. If, then, this religious frame of mind is to exist in the State, and yet never to come into collision with it, it is absolutely necessary that the State should at all times keep pace with the development of the religious sense among its Citizens, so that it shall never command anything which True Religion forbids, or forbid anything which she enjoins. In such a state of things, the well-known principle, that we must obey God rather than man, could never come into application; for in that case man would only command what God also commanded, and there would remain to the willing servant only the choice whether he would pay his obedience to the command of human power, or to the Will of God, which he loves before all things else. From this perfect Freedom and superiority which Religion possesses over the State, arises the duty of both to keep themselves absolutely separate, and to cast off all immediate dependence on each other.”

Johann Gottlieb Fichte

Source: The Characteristics of the Present Age (1806), p. 197

“It was these Romans who reunited in one State the Culture which had now been produced by the intermixture of different races, and thereby completed the period of Ancient Time, and closed the simple course of Ancient Civilization. With respect to its influence on Universal History, this nation, more than any other, was the blind and unconscious instrument for the furtherance of a higher World-Plan; after having formed itself, by its internal des tiny indicated above, into a most fit and proper instrument for that purpose.”

Johann Gottlieb Fichte

Source: The Characteristics of the Present Age (1806), p. 192

“The purpose of the State is, as we have already shown in our last lecture, no other than that of the Human Race itself:-to order all its relations according to the Laws of Reason. It is only after the Age of Reason as Science shall have been traversed, and we shall have arrived at the Age of Reason as Art, that the State can reflect upon this purpose with clear consciousness. Till then it constantly promotes this purpose, but without its own knowledge, or free pre meditated design; prompted thereto by the natural law of the development of our Race, even while it has a totally different purpose in view;—with which purpose of its own, Nature has indissolubly bound up the purpose of the whole Race.”

Johann Gottlieb Fichte

Source: The Characteristics of the Present Age (1806), p. 168

“The determination to print them (his lectures), and to communicate them to the General Public, must also speak for itself; and should it not do so, any other recommendation of them would be thrown away. Thus, with respect to the appearance of this work, I have nothing further to say to the Public, than that I have nothing to say.”

Johann Gottlieb Fichte

Preface
The Characteristics of the Present Age (1806)

“Blessed be the hour in which I was first led to inquire into my own spiritual nature and destination! All my doubts are removed; I know what I can know, and have no fears for what I cannot know. I am satisfied; perfect clearness and harmony reign in my soul, and a new and more glorious existence begins for me. My entire destiny I cannot comprehend; what I am to become, exceeds my present power of conception. A part, which is concealed from me, is visible to the father of spirits. I know only that it is secure, everlasting and glorious. That part of it which is confided to me I know, for it is the root of all my other knowledge.”

Johann Gottlieb Fichte book The Vocation of Man

Jane Sinnett, trans 1846 p.120
The Vocation of Man (1800), Faith

“The will is the living principle of the rational soul, is indeed itself reason, when purely and simply apprehended. That reason is itself active, means, that the pure will, as such, rules and is effectual. The infinite reason alone lies immediately and entirely in the purely spiritual order. The finite being lives necessarily at the same time in a sensuous order; that is to say, in one which presents to him other objects than those of pure reason; a material object, to be advanced by instruments and powers, standing indeed under the immediate command of the will, but whose efficacy is conditional also on its own natural laws.”

Johann Gottlieb Fichte book The Vocation of Man

Jane Sinnett, trans 1846 p.104
The Vocation of Man (1800), Faith

“That I should by necessity be either wise and good, or foolish or vicious, without having in one case or the other merit or fault — this it was that filled me with aversion and horror. The determination of my actions by a cause out of myself, whose manifestations were again determined by other causes — this it was from which I so violently revolted. The freedom which was not mine, but that of a foreign power, and, in that, only a conditional, half freedom — this it was with which I could not rest satisfied. I myself — that which in this system only appears as the manifestation of a higher existence, I will be independent, — will be something, not by another or through another, but of myself.”

Johann Gottlieb Fichte book The Vocation of Man

Jane Sinnett, trans 1846 p. 21
The Vocation of Man (1800), Doubt