Relevant bibliographies by topics / Fichte, Johann Gottlieb (1762-1814). Fichte, Johann Gottlieb Fichte, Johann Gottlieb Subjectivity

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Fichte, Johann Gottlieb (1762-1814). Fichte, Johann Gottlieb Fichte, Johann Gottlieb Subjectivity'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Fichte, Johann Gottlieb (1762-1814). Fichte, Johann Gottlieb Fichte, Johann Gottlieb Subjectivity.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Fichte, Johann Gottlieb (1762-1814). Fichte, Johann Gottlieb Fichte, Johann Gottlieb Subjectivity"

1

Lukyanov, Arkadiy V., and Marina A. Pushkareva. "Johann Gottlieb Fichte as a theologian." Issues of Theology 3, no. 2 (2021): 243–53. http://dx.doi.org/10.21638/spbu28.2021.207.

Full text
Abstract:
The article examines the philosophical work of Johann Gottlieb Fichte (1762–1814) in terms of his theological views. An analysis of Fichte’s accusations of atheism is provided. The paradoxes of “spirit” and “spiritual” in human life itself and in Fichte’s own doctrine of religion are considered. A creative reconstruction is carried out for those parts of “science”, where the productivity of the very idea of theology and philosophy of religion is presented. The article investigates the theoretical implications of the idea of Fichte’s “I” and, on the basis of the inclusion of historical and philosophical generalizations, the so-called “pre-Fichte” criticism of I.Kant. The relevance of the philosophy of Fichte’s religion is revealed and its connection with the modern era is investigated. The thesis that theology is the science of the Absolute as the subject of a person’s creative search is substantiated. Also, the article supports the creative productivity of the very idea of theology and philosophy of religion. The authors compare the views of K.Forberg and Fichte. God, according to Forberg, is the regulatory principle of ethics, and religion itself is not a theory, but the duty of a moral person. But man, according to Fichte, is not called upon to create a moral “world order”. On the contrary, he himself is created and supported by it. The work concludes that the time of reason does not cover the entire totality of time. The people are not just the majority of the population, their basis lies in the moral substance. Therefore, one of the main tasks of the state is to develop the humanitarian culture of the people.
APA, Harvard, Vancouver, ISO, and other styles
2

Zöller, Günter. "“Liberté, Égalité, Fraternité” − “eu”, “tu”, “nós”: o filosofar político de Fichte1." Revista de Filosofia Aurora 27, no. 42 (December 23, 2015): 651. http://dx.doi.org/10.7213/aurora.27.042.ds01.

Full text
Abstract:
No ano de 2014, não só ocorreu o bicentenário da morte de Johann Gottlieb Fichte, mas também completou cem anos o começo da Primeira Guerra Mundial ou Grande Guerra, como ainda é denominada no ocidente. O desembarque dos aliados na Normandia completou cinquenta anos. Além disso, esse ano marcou os doze séculos que nos separam, ou melhor, nos unem à morte de Carlos Magno e dois milênios à de Júlio César Otaviano, conhecido como Augusto — todos eles aniversários de grandes acontecimentos políticos e históricos que causaram mudanças profundas e consequências duradouras. Nessa constelação analista, parece oportuno tornar presente a morte de Fichte, em 29 de janeiro de 1814, o qual foi um pensador político nos moldes europeus. Com tal finalidade, a primeira parte desta conferência expõe o caráter político do filosofar de Fichte. A segunda parte investiga o cunho político de seu filosofar, remetendo-o ao tríplice lema da Revolução Francesa — “Liberdade, Igualdade, Fraternidade” —, ao qual é correlacionada a tríade fichtiana “Eu”, “Tu” e “Nós”. A parte final trata da posição e da função mediais e transitórias do político em Fichte, para quem o Estado nunca é um fim em si mesmo, mas apenas meio para um fim.
APA, Harvard, Vancouver, ISO, and other styles
3

Gorner, Paul. "Manfred Kuehn, Johann Gottlieb Fichte: Ein deutscher Philosoph 1762–1814. Biographie. Munich: Verlag C. H. Beck, 2012 Pp. 682 ISBN 978-3- 406- 63084- 2 (hbk), €29.95." Kantian Review 18, no. 3 (October 7, 2013): 483–87. http://dx.doi.org/10.1017/s1369415413000228.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Schellenberger, Petra, and Thomas Conrad. "Johann Gottlieb Fichte (1762-1814) und die Französische Revolution." Deutsche Zeitschrift für Philosophie 36, no. 2 (January 1, 1988). http://dx.doi.org/10.1524/dzph.1988.36.2.179.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Dissertations / Theses on the topic "Fichte, Johann Gottlieb (1762-1814). Fichte, Johann Gottlieb Fichte, Johann Gottlieb Subjectivity"

1

Martí, Vallverdú Josep Ma. "Gènesi i desenvolupament de la intersubjectivitat en la filosofia de Fichte." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/394021.

Full text
Abstract:
El propòsit d'aquest treball és investigar l'abast de la teoria de la intersubjectivitat en la filosofia de Fichte i les transformacions que pateix aquesta teoria al llarg del pensament de l'autor. Per fer-ho, s'han estudiat aquelles parts de la seva filosofia que demostren que per Fichte la fonamentació de la consciència parteix de la necessitat d'una altra consciència per poder donar compte de la noció que hom té d'un mateix. La demostració d'aquesta necessitat de la intersubjectivitat per poder parlar de consciència s'estén a les diferents parcel•les de la vida humana (dret, ètica, història, etc.). En tots els àmbits en què es relacionen els individus, la intersubjectivitat es presenta com a element previ imprescindible per comprendre el correcte desenvolupament d'aquests àmbits. En l'última època de la filosofia de l'autor s'ha descobert una reformulació de la intersubjectivitat que dóna concreció a la manera com es pot fonamentar efectivament i de manera segura la relació correcta entre les consciències.
The purpose of this work is to research the reach of the theory of intersubjectivity in the philosophy of Fichte and the transformations that this theory had all the time long through the thinking of the author. To do so, the parts of the philosophy of Fichte, that show that according to him the foundation of consciousness begins with the need for another conscience to explain the notion oneself has of himself, have been studied. The evidence of this necessity of intersubjectivity to make it possible to talk about conscience spreads to all the areas of human life (right, ethics, history, etc.). In all these areas in which individuals interact, intersubjectivity appears as a previous element essential to understand the correct development of these fields. During the last period of the author, a new formulation of the intersubjectivity, which gives concretion to the way how the correct relation between consciencies can be effectively based and in a sure way, has been discovered.
APA, Harvard, Vancouver, ISO, and other styles
2

Radrizzani, Ives. "Vers la fondation de l'intersubjectivité chez Fichte : des "Principes" à la "Nova methodo /." Paris : J. Vrin, 1993. http://catalogue.bnf.fr/ark:/12148/cb355810286.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Grosos, Philippe. "Système et subjectivité : étude sur la genèse et la disparition du concept de système." Paris 10, 1994. http://www.theses.fr/1994PA100169.

Full text
Abstract:
Ce travail consiste en une analyse des raisons de la genèse et de la disparition du concept de système en philosophie. Prenant appui sur le constat, relayé par Heidegger, de l'absence de revendication présente de cette configuration singulière du savoir, il en reformule l'exigence première afin de comprendre ce que métaphysiquement elle a pu engager, et ce qui progressivement aura pu en elle paraitre intenable. La première partie dégage une structure formelle du système commune à l'ensemble des penseurs de l'idéalisme allemand, de 1789 à 1800, et dès les premiers post-kantiens. Or cette systématicité, même à s'appuyer sur la subjectivité, reste trop extérieure à la chose-même, si bien que ces deux concepts n'apparaissent que comme des conditions de possibilités du système, non comme ses conséquences. La seconde partie, s'appuyant sur l'analyse de Heidegger, reprend le questionnement en dégageant le sens ontologique. Ainsi le système est-il une ontologie de la présence à soi absolue, que l’hégélianisme accomplit sans réserve. La troisième partie, en un premier moment, montre qu'au sein de l'idéalisme allemand, les considérations théologiques de Fichte et de Schelling ont progressivement mené a un retrait de l'ontologie de la présence, et donc du système. En un second moment, elle insiste sur la critique proprement phénoménologique qu'en fait Heidegger, et ouvre à une philosophie hors-système
This work is an analysis of the reasons for the genesis and disappearance of the concept of system in philosophy. Starting first from the fact that as Heidegger had noticed - this particular form of knowledge is nowhere claimed today, it reformulates its primary exigencies, in order to understand what it may have involved metaphysically and what may afterwards have appeared progressively untenable. The first part deliveates a formal structure of the system common to all the thinkers who built German, idealism, from 1789 to 1800, and from the first pre-Kantians onwards. Now this systematicity, even when it leans on subjectivity, remains too exterior to the thing by itself, so that these two concepts appear only as conditions that render the system possible, not as its consequences. The second part, relying on Heidegger’s analysis, resumes the search and brings out its ontological meaning. In this light, the system is ontology of the absolute presence to itself, which is accomplished unreservedly by Hegelianism. The third part, in first stage, shows that within German idealism the theological reflections of Fitche and Schelling gradually led to a retreat of the ontology of presence, and therefore of the system. In a second stage, it dwells on Heidegger’s properly phenomenological critique, and paves the way for a philosophy beyond any system
APA, Harvard, Vancouver, ISO, and other styles
4

Crombie, Bradshaw. "Fichte's world-view as expressed in his philosophical, educational and political writings." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26729.

Full text
Abstract:
The idealist philosopher Johann Gottlieb Fichte's concept of state and nation was derived from the intellectual well-spring of his philosophical system, the Wissenschaftslehre. Fichte's intellectual evolution reflected the contemporary tumult of European civilization.
Fichte's basis for an interest in social and political organisms was an irrepressible belief in the individual's 'striving' toward the ultimate human goal of an absolute moral freedom. Influenced by Kant and Rousseau, Fichte developed a unique vision of the state and society. Fichte drew upon aspects of his theological concepts, educational theories and life-experiences to produce a holistic approach to individual self-formation (Bildung). The role of the state in controlling the mechanisms for individual Bildung changed considerably over his career.
Despite a renewed interest in Fichte's philosophy, English-language scholarship has largely neglected his contributions to German political thought. This thesis traces the development of Fichte's social and political thought through his philosophical, educational and political writings.
APA, Harvard, Vancouver, ISO, and other styles
5

Schlösser, Ulrich. "Das Erfassen des Einleuchtens Fichtes Wissenschaftslehre von 1804 als Kritik an der Annahme entzogener Voraussetzungen unseres Wissens und als Philosophie des Gewissseins /." Berlin : Philo, 2001. http://catalogue.bnf.fr/ark:/12148/cb401965699.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Schmidt, Andreas. "Der Grund des Wissens Fichtes Wissenschaftslehre in den Versionen 1794/95, 1804/II und 1812 /." Paderborn ; München ; Wien ; Zürich : Schöningh, 2004. http://catalogue.bnf.fr/ark:/12148/cb39241972c.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Martin, Wayne M. "Idealism and objectivity understanding Fichte's Jena project /." Stanford (Calif.) : Stanford University Press, 1997. http://catalogue.bnf.fr/ark:/12148/cb37080405t.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Rivas, Milla Martina Nathaly. "Límites del yo fichteano: alcances sobre la posibilidad de la libertad en la doctrina de la ciencia de Fichte." Tesis, Universidad de Chile, 2010. http://www.repositorio.uchile.cl/handle/2250/113107.

Full text
Abstract:
El presente trabajo tiene como finalidad exponer uno de los principios básicos del pensamiento moderno: el Yo fichteano, para así de esta manera analizar los límites del mismo, y ver precisamente que tan posible es la idea de libertad, que al parecer queda desechada o puesta en cuestión según lo dicta el determinismo científico con sus respectivos avances en el conocimiento y que sin embargo, por otra parte, es defendida por Fichte, lo cual lo llevo a la inevitable hostilidad académica de sus coetáneos.
APA, Harvard, Vancouver, ISO, and other styles
9

Audonnet, Stéphane. "Éthique et finitude dans la pensée de Fichte." Paris 4, 1995. http://www.theses.fr/1994PA040207.

Full text
Abstract:
A l'ombre imposante projetée d'un côté par la critique kantienne de la raison pratique, de l'autre côté par les célèbres objections hégéliennes à la "vision morale du monde" de Kant et de Fichte, le "système de l'éthique", publié par ce dernier en 1798, reste largement méconnu et négligé. Dessinant une morale du devoir-être à l'infini, il constitue le point culminant du système de la liberté et de l'intersubjectivité que Fichte s'est employé à produire durant toute la période où il enseignait à Iéna. Il s'agit essentiellement dans ce travail, de montrer d'abord que la fondation transcendantale fichtéenne de l'éthique reforme profondément - voire révolutionné - sa fondation kantienne. Elle rétablit en effet la pertinence, que Kant avait jugé devoir exclure, d'un principe fondamental de la raison pratique comme principe matériel, et non seulement forme. Le criticisme éthique semble s'en trouver mieux à même de résister a l'objection hégélienne, qu'ainsi il devance, du formalisme et d'une solution de continuité avec l'éthique concrète. Il faut ensuite évaluer, pour une éventuelle réactivation de l'option fichtéenne par-delà le débat historique, dans quelle mesure cette éthique du devoir-être à l'infini n'en reste pas moins une éthique de la finitude - échappant en particulier, mais pas seulement, à l'objection hégélienne d'un "mauvais infini" -, aussi bien dans le moment, déjà évoqué, de sa fondation transcendantale, que dans celui de son développement systématique
Suffering eclipse from Kant's critique of practical reason on the one hand and from Hegel’s famous objections to Kant’s and Fichte’s moral vision of the world on the other hand, the latter's science of ethics", published in 1798, remains largely unappreciated and undervalued. By setting out a moral philosophy of the infinite duty, it constitutes the apex of the system of liberty and intersubjectivity that Fichte tried to demonstrate while he was teaching in jean. In this thesis, we mean to show, first, that his transcendental foundation of ethics deeply transforms - indeed revolutionizes - its Kantian foundation. As a matter of fact, it restores the relevance - that Kant had found he could set aside - of a fundamental principle of practical reason as a material principle and not only as a formal one. Hence, the moral criticism seems to be able to resist to resist Hegel’s objections to formalism and to a solution of continuity with concrete ethics, insofar as it precedes it. The, in order to possibly revive Fichte’s option beyond the historical debate, there is need to assess how that ethics of the infinite duty still remains an ethics of finitude, which for instance avoids, in particular, but not only, the Hegelian objection to a "bad infinite", both at the moment of its foundation, as mentioned above, and during its systematic progress
APA, Harvard, Vancouver, ISO, and other styles
10

Thomas-Fogiel, Isabelle. "Fichte et la critique de la représentation." Paris 1, 1996. http://www.theses.fr/1996PA010514.

Full text
Abstract:
Le but de ce travail est de démontrer que le point de départ de la philosophie de Fichte est la critique de la métaphysique de la représentation incarnée par Kant, son point d'aboutissement la mise en place d'un modèle inedit de la réflexion. Le premier tome, "les apories de la représentation", s'attache à retracer, par le biais d'une étude de la philosophie de Reinhold et de Maimon les conditions d'apparition de cette question, origine de la philosophie de Fichte: quel est le statut du discours du philosophe ? Le deuxième tome, "le dépassement de la représentation", par l'étude des méditations personnelles sur la philosophie élémentaire montre comment Fichte dépasse les apories de l'objectivisme représentationaliste grâce à deux conceptions novatrices : la rationalité propre à la philosophie et son point de départ, le premier principe. Ce premier principe se laisse comprendre comme performatif et concevoir comme découverte des jugements auto-référentiels. L'auto-référentialité fournit à la philosophie la spécificité de son statut et à la réflexion sa loi. Le troisième tome ,"le modèle de la réflexion", commentaire linéaire de la partie théorique de la WL de 94 et de la partie pratique de la WL de 98, démontre que le but de ces deux WL n'est pas prioritairement d'élucider la relation d'un moi à un non-moi
The goal of this study is to show that the point of depart of Fichte's philosophy is a critix metaphysics of representation defined by Kant and that its end point is a realisation of a new model of reflection
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Fichte, Johann Gottlieb (1762-1814). Fichte, Johann Gottlieb Fichte, Johann Gottlieb Subjectivity"

1

Neuhouser, Frederick. Fichte's theory of subjectivity. Cambridge [England]: Cambridge University Press, 1990.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Fichte, Johann Gottlieb. Fichte, early philosophical writings. Ithaca, N.Y: Cornell University Press, 1988.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Philonenko, Alexis. Qu'est-ce que la philosophie? Kant et Fichte. Paris: J. Vrin, 1991.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Matters of spirit: J.G. Fichte and the technological imagination. University Park, Pa: Pennsylvania State University Press, 2010.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Verklärung des Auges: Konstruktionsanalyse der ersten Wissenschaftslehre J.G. Fichtes von 1804. Bern: P. Lang, 1997.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Hegel, Georg Wilhelm Friedrich. Foi et savoir: Kant-Jacobi-Fichte. Paris: Librairie philosophique J. Vrin, 1988.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Hegel, Georg Wilhelm Friedrich. Foi et savoir: Kant-Jacobi-Fichte. Paris: Librairie philosophique J. Vrin, 1988.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Fichte, Johann Gottlieb. Foundations of transcendental philosophy (Wissenschaftslehre) nova methodo (1796/99). Ithaca: Cornell University Press, 1992.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Freiheit als Prinzip des Bewusstseins: Vergleichende Untersuchung zur einheitsstiftenden Funktion des Freiheitsbegriffs in den Schriften J.G. Fichtes. Frankfurt am Main: P. Lang, 1990.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Martin, Wayne M. Idealism and objectivity: Understanding Fichte's Jena project. Stanford, CA: Stanford University Press, 1997.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Fichte, Johann Gottlieb (1762-1814). Fichte, Johann Gottlieb Fichte, Johann Gottlieb Subjectivity"

1

Seebohm, Thomas M. "Johann Gottlieb Fichte (1762–1814)." In Contributions to Phenomenology, 223–26. Dordrecht: Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_51.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Bonar, James. "Fichte, Johann Gottlieb (1762–1814)." In The New Palgrave Dictionary of Economics, 1–2. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1057/978-1-349-95121-5_199-1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Naumann-Beyer, Waltraud. "Fichte, Johann Gottlieb (1762–1814)." In Goethe Handbuch, 290–92. Stuttgart: J.B. Metzler, 1998. http://dx.doi.org/10.1007/978-3-476-03655-1_95.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Vormbaum, Thomas. "Johann Gottlieb Fichte (1762–1814)." In Moderne deutsche Strafrechtsdenker, 19–35. Berlin, Heidelberg: Springer Berlin Heidelberg, 2011. http://dx.doi.org/10.1007/978-3-642-17200-7_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Bonar, James. "Fichte, Johann Gottlieb (1762–1814)." In The New Palgrave Dictionary of Economics, 4562–63. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-349-95189-5_199.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Kühn, Manfred. "I. Kindheit (1762–1774)." In Johann Gottlieb Fichte, 17–34. C.H.Beck, 2012. http://dx.doi.org/10.17104/9783406630859-17.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Voigt, Rüdiger. "Johann Gottlieb Fichte (1762–1814)." In Staatsdenken, 96–101. Nomos Verlagsgesellschaft mbH & Co. KG, 2016. http://dx.doi.org/10.5771/9783845250939-96.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

CLARKE, JAMES A. "JOHANN GOTTLIEB FICHTE 1762–1814." In Fifty Major Thinkers on Education, 73–79. Routledge, 2002. http://dx.doi.org/10.4324/9780203467121-17.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Kühn, Manfred. "X. Die Berliner Professur (1809–1814)." In Johann Gottlieb Fichte, 517–74. C.H.Beck, 2012. http://dx.doi.org/10.17104/9783406630859-517.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Nakhimovsky, Isaac. "Introduction." In The Closed Commercial State. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691148946.003.0001.

Full text
Abstract:
This introductory chapter first sets out the book's focus, namely Johann Gottlieb Fichte (1762–1814), whose investigation of the idea of perpetual peace culminated in his Der geschlossene Handelsstaat, or The Closed Commercial State (1800). Fichte was a sometime disciple and self-appointed successor of Kant, and is widely regarded as a major philosopher in his own right, but much of his political thought has yet to receive the sustained attention it deserves. His Closed Commercial State was a pivotal development of Kant's model of perpetual peace. This book shows how Fichte redefined the political economy of the Kantian ideal and extended it into a strategic analysis of the prospects for pacifying modern Europe. An overview of the subsequent chapters is also presented.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Fichte, Johann Gottlieb (1762-1814). Fichte, Johann Gottlieb Fichte, Johann Gottlieb Subjectivity' for particular source types:
Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography