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Dissertations / Theses on the topic 'Fichte'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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1

Ghia, Guido. "J. G. Fichte und die Theologie : Elemente und Figuren einer theologischen Interpretations- und Wirkungsgeschichte von Fichtes Philosophie /." Hamburg : Kovac, 2005. http://catalogue.bnf.fr/ark:/12148/cb39944850q.

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2

Ghia, Guido. "J.G. Fichte und die Theologie : Elemente und Figuren einer theologischen Interpretations- und Wirkungsgeschichte von Fichtes Philosophie /." Hamburg : Kovač, 2005. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=013116621&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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3

Seifert, Thomas. "Integration von Holzqualität und Holzsortierung in behandlungssensitive Waldwachstumsmodelle." [S.l.] : [s.n.], 2003. http://deposit.ddb.de/cgi-bin/dokserv?idn=971978255.

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4

Pecina, Björn. "Fichtes Gott : vom Sinn der Freiheit zur Liebe des Seins /." Tübingen : Mohr Siebeck, 2007. http://deposit.ddb.de/cgi-bin/dokserv?id=2824192&prov=M&dok_var=1&dok_ext=htm.

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5

Coletes, Caubet Ramon. "La polèmica de l’ateisme de Fichte." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/380901.

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Aquesta tesi té per objectiu la interpretació dels principals textos de la polèmica de l'ateisme de Fichte des d'un punt de vista estrictament filosòfic. En aquest sentit, segueix la recomanació que fa el propi autor: abans de fer un judici sobre els textos, cal dominar els fonaments de la seva filosofia. En un primer moment s'estudia la gènesi dels principis del sistema filosòfic de Fichte, la Doctrina de la Ciència, des de l'evolució de la filosofia transcendental que Kant introdueix amb les seves tres crítiques, en especial pel que fa a conceptes com ara l'apercepció transcendental, la llibertat, la imaginació productiva, i en general, la seva concepció de l'intel.ligible. Se segueix aquesta evolució a partir de les qüestions obertes en l'immediat debat postkantià, atenent especialment a les aportacions de Reinhold, Maimon i Schulze, així com als textos de Fichte (ressenyes, lliçons, cartes...) que manifesten la gestació del seu sistema com a concepció original de la filosofia transcendental, fins arribar a les obres publicades Sobre el concepte de Doctrina de la Ciència i especialment el Fonament de tota la Doctrina de la Ciència. Amb aquesta primera part del meu treball, s'assoleix una comprensió sobre allò essencial en el projecte fonamentador de Fichte: la deducció de les formes de consciència a partir de la intuïció intel.lectual de la Joïtat en la seva relació amb un No-Jo que se li oposa. En un segon moment, veiem l'aplicació d'aquesta fonamentació en l'àmbit pràctic, el de la llibertat humana. Atenem així, d'una banda, a la deducció de la llei moral des del principi del Jo, en un nou pas per completar les mancances fonamentadores del sistema kantià; d'altra banda, a la necessària inserció de la llibertat de l'agent moral en el sistema intel.ligible de les llibertats dels altres, cosa que permet a Fichte desenvolupar una original teoria de la relació intersubjectiva. En aquest sentit analitzem les obres immediatament posteriors al Fonament de la Doctrina de la Ciència, el Fonament del Dret Natural, i en especial la Doctrina moral i la nova formulació del fonament que representa la Doctrina de la Ciència nova methodo, atès que constitueixen el context sistemàtic de les idees que Fichte manifesta en els textos de la polèmica de l'ateisme. En el tercer capítol, treballo els propis textos de la polèmica, tant pel que fa a l’aclariment de l’ocasió que els origina històricament i les seves conseqüències, com pel que fa a la qüestió central de la comprensió, des de la filosofia transcendental, de les idees allà exposades, amb especial èmfasi en la diferència respecte a les idees de Kant, sobretot pel que fa al concepte intel.ligible del Bé Suprem. Això ens ajuda a comprendre la discussió de Fichte: d’una banda, tot prenent distància amb Forbergi, de l’alta, en la seva constant recerca de la causa de la incomprensió que manifesten els crítics del seu pensament. Afegim a l’anàlisi un text no publicat en l’època, que resulta molt esclaridor respecte al nivell de maduració que té la filosofia de la religió de Fichte que es reflecteix en les obres de la polèmic: les lliçons de metafísica de Fichte sobre l’obra del filòsof Platner. La part final de la tesi investiga el moment culminant de la polèmica, que arriba amb la intervenció del respectat Jacobi en una demolidora carta. Analitzem les diferències dels sistemes dels dos pensadors, així com la reacció de Fichte a la carta. Aquesta reacció serà clau per a l’evolució del pensament fitcheà: quan Fichte respon a l’atac dels seus adversaris (basat en la confusió entre l’ordre intel.ligible de les llibertats i Déu), i a l’atac de Jacobi (que l’acusa de nihilisme, i defensa la creença en detriment de la raó com a base de la comprensió adequada de la realitat), apareixeran els primers canvis que apunten a una revisió de les idees del període de Jena. Trobem prou raons per tant per defensar que aquests eixos temàtics si més no poden comptar-se entre els motius que faran que es desplaci la qüestió de la Doctrina de la Ciència des de la fonamentació de la consciència finita a partir del Jo i les seves activitats vers el món, a un nivell previ d’aclariment de la relació que té la pròpia Doctrina de la Ciència amb l’Absolut, tema de reflexió de les primeres formulacions de la Doctrina de la Ciència a Berlin, que serveixen de base teòrica de la primera exposició pública de la filosofia de la religió de Fichte, l’Exortació a la vida benhaurada. Aquesta transició del sistema de l´època de Jena cap al sistema de l’època de Berlín es comença a apuntar en l’obra La Destinació de l’Home, que és objecte d’anàlisi de la darrera part de la nostra tesi.
This thesis aims to the interpretation of the main texts of the dispute over Fichte's atheism from a strictly philosophical point of view. In this sense, it follows the recommendation made by the author himself: Before making a judgment about the texts, we must master the fundamentals of his philosophy. Firstly the genesis of the early Fichte's philosophical system, the Doctrine of Science, is studied following the evolution of transcendental philosophy that Kant introduced in his three critics, especially attending to concepts such as transcendental apperception, freedom, the productive imagination, and the conception of the intelligible. This evolution starts with the questions discussed in the immediate post-Kantian scenario - especially regarding to the contributions from Reinhold, Maimon and Schulze and to Fichte's own texts (reviews, lessons, letters ...), which show the gestation of his system as an original interpretation of the transcendental philosophy-, and up to the published works On the concept of the Doctrine of Science and especially the Foundation of the whole Doctrine of Science. In this first part of my work it is achieved an understanding of the essence of Fichte's foundational project: the deduction of the forms of consciousness from the intellectual intuition of the self in its relation to a non ego that opposes him. Secondly, we see the application of the foundation to the practical level of human freedom. On the one hand we work through the deduction of moral law from the principle of the self, in an attempt to fill in gaps in the foundations of the Kantian system. On the other hand, we deal with the necessary inclusion of the freedom of the moral agent into the intelligible system of the freedoms of others, which allows Fichte to develop an original theory of the interpersonal relationship. In this sense, we analyze the works published immediately after the Foundation of the whole Doctrine of Science: the Foundation of Natural Right, and especially the Moral Doctrine and the new formulation of the foundations in the Doctrine of the Science nova methodo, since they constitute the systematic background of the ideas exposed in the texts related to the controversy of atheism. In the third chapter, I work over the texts about the controversy, both in terms of the clarification of the historical events that gave rise to them and of their consequences, such as the central question of the understanding, from a transcendental point of view, of the ideas exposed in the texts, with special emphasis on the difference from the Kantian conception, especially in regard to the intelligible concept of the Greater Good. This helps us to understand the standpoint of Fichte: first, as explicitly growing apart from Forberg in the most critical issues, and on the other hand, in his ongoing search for the cause of the misunderstanding of his work which lead his critics to the accusation of atheism. I finally add the analysis of a text which was not published at the time, which is very enlightening about the maturity reached by Fichte’s philosophy of religion in the works of the controversy: Fichte’s lessons on metaphysics, in which Fichte reviews the work of the contemporary philosopher Platner. The final part of the thesis investigates the summit of the controversy, which comes with the intervention of a devastating letter by the respected Jacobi. We analyze the differences in the Systems of both thinkers and work over Fichte's reaction to the letter. This reaction will be the keystone of the evolution of Fichte’s thought when he strikes back his adversaries (their confusion between the intelligible order of freedom and God), and defends himself from the attack of Jacobi (who accused him of nihilism, by stablishing reason in detriment of belief as the basis of the understanding of reality). At this point, the first changes appear which aim to a radical revision on the ideas maintained along the Jena period. We found enough reason therefore to argue that these issues can be regarded as responsable for a shift in the main issue of the Doctrine of Science, deepen from the foundation of the finite consciousness on the principle of the ego and its world-oriented activities to a still previous level of clarification of the relationship that the Doctrine of Science itself has with the Absolute, which is the issue of reflection of the first formulations of the Doctrine of Science in Berlin, theoretical background of the first public exposition of Fichte’s System of the philosophy of religion, the Exhortation to the blessed life. This transition of the system from the period in Jena into the system from the period in Berlin appear in nuce in the book The Destiny of Man, analyzed in the last part of our thesis.
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6

Guilherme, Alexandre. "Fichte and Schelling : the Spinoza connection." Thesis, Durham University, 2007. http://etheses.dur.ac.uk/2471/.

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The influence of Spinoza on Post-Kantian Idealism has been acknowledged by virtually all commentators in the area. Much research on the influence of Spinoza on Hegel has been already carried out by many of Hegel's commentators in both the Continental and Anglo- American tradition, and Hegel himself wrote a great deal on Spinozism. Detailed research and study on the influence of Spinoza on Fichte and Schelling, however, is still to be carried out in the Anglo-American tradition; and this situation is in contrast to the current scenario in Germany, where much effort has been devoted to this topic. Commentators in the Anglo-American tradition acknowledge the influence of some of Spinoza's views on Fichte's and Schelling's respective projects but fail to provide a detailed account of this influence. This thesis will attempt to help fill in the gap in this area by providing a detailed study of the influence of Spinozism on Fichte and Schelling. This will be done by drawing parallels and by demonstrating similarities between some of their philosophical views, as well as referring to textual evidence where Fichte and Schelling acknowledge, overtly or not, their debt to Spinoza. This thesis is divided into three parts. In Part I I shall provide the context or background to this thesis. This part focus on the reception of Spinoza's writings in the Netherlands and Germany (chap. 1), the Enlightenment and Romantic movement as well as the Enlightenment crises (chap. 2), and Kant's attempt to solve the crises (chap. 3). In Part II and III I deal with Fichte's and Schelling's Spinozism respectively. Part II is divided into three chapters, which are entitled: "Metaphysics, Knowledge and Freedom" (chap. 4), "Theology and Religion" (chap. 5)， and "Ethics" (chap. 6). Part III is also divided into three chapters, which are entitled: "From Kant to Fichte to Schelling: Spinoza's contribution to Absolute Idealism" (chap. 7), "Pantheism and God" (chap. 8), and finally "Deep Ecology" (chap. 9). Finally, in this abstract I find it important to draw the reader's attention to a few issues. My sympathies with, or antipathies to, the various positions taken by the authors I discuss will no doubt be apparent as the thesis unfolds. And it could be said that this thesis is primarily intended as an exercise in the history, influence and study of some conceptual views particular to Spinozism, and as such it shall be of great interest to metaphysicians. But in doing so this thesis will also set the background for a proper understanding of Fichte's and Schelling's philosophical systems - this is an important point as there is a tendency in philosophical and academic circles to 'box in' philosophical systems as if these systems were self-contained and bore no connection with previous philosophical systems; moreover, there is also a tendency in these circles not to appreciate the legacy of philosophical systems either. As such, this thesis aims to help correcting this situation insofar as Spinoza, Fichte and Schelling are concerned - but it can be also viewed as a template for similar research in connection to other philosophical systems. It is also intended that the interpretations of Fichte and Schelling in the light of their Spinozism, which I propose will be useful to other scholars in their attempt to critically appraise the writings of these important figures.
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7

Gaspar, Francisco Augusto de Moraes Prata. "Fichte e o primado da prática." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-24112009-161815/.

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Trata-se de compreender como se articula um sistema de filosofia que, emerso da Crítica kantiana, não pode nem fazer apelo aos objetos da metafísica especial, nem pressupor qualquer positividade, como a lógica e a coisa em si, constituindo-se, pois, como uma doutrina-da-ciência. Ao nosso ver, essa articulação tem seu núcleo central em um primado da prática: a Fundação da Ciência do Prático, terceira parte da Fundação de toda a Doutrina-da-Ciência, tem seu lugar no sistema ao solucionar as contradições e limites que o saber teórico deixou e que, como mera teoria, é incapaz de dar conta , mostrando que é apenas a partir do primado da faculdade prática, fundada na exigência do eu absoluto de realizar a infinitude e na lei do eu de refletir sobre si mesmo como realizando tal idéia, que se funda o sistema do saber humano e, portanto, a representação. Parece-nos que este momento da exposição da doutrina-daciência de 1794 permite a descrição do idealismo transcendental de Fichte como um idealismo crítico, herdeiro da filosofia kantiana.
Our aim is to understand how Fichte´s system of philophy is articulated, provided that it, coming from Kant´s Critic, cannot make appeal either to the objects of special metaphysics or pressuposes any positivity like logics or the thing in itself and therefore arrives at a Doctrine of Science (Wissenschaftslehre). In our interpretation, this articulation is centered on the primacy of practice: the \"Foundation of the Science of Practice\", third part of the Foundation of the Entire Doctrine of Science, fits in the system as it solves the contradictions and limits of the theoretical knowledge by showing that only the primacy of the practical faculty, grounded in the necessity of the realization of infinity by the absolute I and in the law of self-reflection as the realization of this idea, can found the system of human knowledge and hence the representation. It seems that this moment of the exposition of 1794´s Doctrine of Science allows the description of Fichte´s transcendental idealism as a critic idealism, heir of kantian philosophy.
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8

Robilliard, Stéphane. "Liberté et transcendance : Nabert après Fichte." Poitiers, 1997. http://www.theses.fr/1997POIT5017.

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9

Cecchinato, Giorgia. "Fichte und das Problem einer Ästhetik." Würzburg Ergon-Verl, 2007. http://d-nb.info/992283892/04.

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10

Bandel, Jan-Frederik. "Nachwörter : zum poetischen Verfahren Hubert Fichtes." Aachen Rimbaud, 2008. http://www.rimbaud.de/fichte.html.

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11

Ghia, Guido. "Fichte nella teologia : dall'"Atheismusstreit" ai giorni nostri /." Milano : Guerini e associati, 2003. http://catalogue.bnf.fr/ark:/12148/cb39177994k.

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Texte remanié de: Diss.--Bochum--Ruhr-Universität. Titre de soutenance : J. G. Fichte und die Theologie : Elemente und Figuren einer theologischen Rezeptions- und Wirkungsgeschichte der Philosophie und Theologie Fichtes.
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Fisch, Michael. "Verwörterung der Welt : über die Bedeutung des Reisens für Leben und Werk von Hubert Fichte : Orte, Zeiten, Begriffe /." Aachen : Rimbaud, 2000. http://catalogue.bnf.fr/ark:/12148/cb39015586z.

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

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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
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Armaner, Mehmet Türker. "Le concept de "l'Etat politique" chez Fichte." Paris 8, 2002. http://www.bibliotheque-numerique-paris8.fr/fre/ref/167936/180246313/.

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Cette thèse s'attache à deux aspects essentiels du concept de l'État politique chez Fichte : premièrement, montrer la continuité entre l'ontologie et la philosophie politique chez Fichte. Deuxièmement, défendre que l'État politique, dans ce système, est une entité contradictoire, c'est-à-dire un édifice qui contient deux termes qui se nient l'un et l'autre. La liberté et la nécessité sont rassemblées sans que la justification soit cohérente. Selon l'analyse de cette thèse, la proposition "Le Moi pose le Non Moi", c'est-à-dire le deuxième principe fichtéen, est la base ontologique de la construction de l'État politique dans le système de Fichte. C'est principalement à partir du concept de "causalité", qui fonctionne comme l'activité de "poser", que cette thèse peut faire cette assertion. Dans l'argumentation de Fichte, le premier terme du syllogisme correspond à l'individu. Le second, sa négation, représente l'État politique dans toutes ses formes modernes, y compris la République. La synthèse, la conjonction logique de la thèse et de l'antithèse est l'État d'oppression. L'ontologie, selon notre analyse, n'est pas indépendant du politique. Toute la puissance, selon cette thèse, crée son ontologie, sa langue et même sa logique. Nous avons ainsi voulu démontrer que le système de Fichte, à cause de sa structure circulaire et de son fondement indéfini, est un paradigme incomplet
This dissertation attempts to analyse the concept of " State " in Fichte's system by considering the continuity between the "ontological" and "political" realms. The present work claims that, the "fichtean State", which lies in both domains, is a contradictory entity; that is, it contains two terms, freedom and necessity, by not providing a coherent justification. According to the analysis of the dissertation, the second fundamental principle in the Science of Knowledge (Wissenschaftslehre), "I posits Not-I", is the ontological ground of State in Fichte's philosophy. This assertion refers to the concept of "causality", for it is used interchangeably with the activity of "positing" in Fichte's texts. Following Fichte's argumentation, it is demonstrated that the construction of the "State", in this system, is the construction of "I-hood": the conjunction of individual and sovereign, thesis and antithesis. Hence, in this dissertation, it is asserted that the system of Fichte, because of its circular structure and indefinite ground, is an incomplete paradigm
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Engelmann, Jonas. ""Welches Vergessen erinnere ich?" : Auschwitz im Werk von Paul Auster und Hubert Fichte." Marburg Tectum, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2908511&prov=M&dokv̲ar=1&doke̲xt=htm.

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16

Wittekind, Folkart. "Religiosität als Bewußtseinsform : Fichtes Religionsphilosophie 1795-1800 /." Gütersloh : Kaiser/Gütersloher Verl.-Haus, 1993. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=005380845&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Riegel, Ricardo. "Entwicklung molekulargenetischer Marker bei der Fichte (Picea abies (L.) Karst) und deren Anwendung für genetische Erhebungen in umweltbelasteten Populationen." [S.l.] : [s.n.], 2001. http://deposit.ddb.de/cgi-bin/dokserv?idn=964406713.

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Panten, Hartmut. "Untersuchungen zur Wirkung von UV-B-Strahlung, Ozon und Bodentrockenheit auf Fichten (Picea abies (L.) Karst.) : 51 Tab. /." Frankfurt (Main) : Wiss.-Verl. Maraun, 1998. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=007992673&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Reitmayer, Heinrich. "Quantifizierung des spektralen Angebotes photosynthetisch aktiver Strahlung (PAR) innerhalb eines Fichten- Buchen- Mischbestandes Entwicklung und Aufbau eines Vielkanalmesssystems zur Erfassung des Sonnenspektrums im Wellenlängenbereich von 400 nm und 850 nm /." [S.l. : s.n.], 2000. http://deposit.ddb.de/cgi-bin/dokserv?idn=961284013.

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Baumann, Ruediger. "DNA-Methylierung nach abiotischen und biotischen Einflüssen und Expressionsanalyse pathogeninduzierter Gene in Picea abies (L.) Karst." [S.l. : s.n.], 2004. http://deposit.ddb.de/cgi-bin/dokserv?idn=973065559.

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Rokay, Zoltán. "Die Quellen der frühen Religionsphilosophie Johann Gottlieb Fichtes /." Budapest : Márton Áron Kiadó, 2001. http://www.loc.gov/catdir/toc/fy0613/2006384809.html.

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22

Kolkman, Michael. "Towards a philosophy of freedom : Fichte and Bergson." Thesis, University of Warwick, 2009. http://wrap.warwick.ac.uk/3750/.

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The thesis asks the following question: If determinism cannot give an adequate account of freedom, but conversely, an appeal to freedom as such is unacceptable to determinism, how to formulate an alternative philosophy that would be acceptable to both? What are the conditions such an alternative would have to meet? It is within this overall problematic that we situate the though of Fichte and Bergson. A first step to the solution Fichte finds in Kant’s appeal to a original and synthetic act of consciousness, something said to be a necessary transcendental condition of experience. We situate this appeal to something both original and synthetic as motivated by the perceived failure of a radically reductivist empiricist project (i.e., determinism). But Kant was criticised for not having supplied a proof for such a principle. Fichte takes up this challenge but not in the way his project has ordinarily been understood. Fichte tries to show that a foundational synthetic act can only ever be adequately understood when taking the form of an opposition of I and notI. The I and notI are cogenetic in that they must be seen to stand in a relation of reciprocal determination. We are then able to demonstrate that the three principles of the Foundations (selfpositing, opposition and reciprocal determination) are simultaneous and not successive. For all their differences and for all his critique of Kant, Bergson is confronted with a similarly structured problem. Departing from an experience that is said to be continuous (duration), how now to account for the very real difference of the organised and the unorganised? Bergson will have to show that, although life/experience is continuous progress, this can only take the form of an opposition of “that which is making” and “that which is already made”, between habit and effort. Fichte and Bergson may be discussed in one thesis because both give a very sustained account of how to think relationally. They prioritise the question of the Verhältnis (dynamic relation, reciprocity) of subject and object as something that precedes the question of the Beziehung (directed relation, intentionality) of subject and object. The second question already assumes subject and object and is therefore dependent on the first. For Fichte and Bergson to understand subject and object means to understand them as different activities, different temporalities, different forms of organisation, as parts of a relation. Such a relational thought is what ultimately allows us to mediate the conflict of determinism and freedom.
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Glass, Jeffrey E. "Corrupt princes| Kant and Fichte on human evil." Thesis, Indiana University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1557364.

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Kant and Fichte's respective accounts of evil share many similarities. This paper seeks to determine if and identify where the two accounts diverge. Due to the systematic nature of German Idealist writing, it is impossible to compare the relevant doctrines of Kant and Fichte and passages in a vacuum. Each explanation belongs to a broader account of evil which itself fits into an even more expansive moral philosophy. Thus, the paper has two goals, one belonging to history of philosophy, the other to moral philosophy. The former involves analyzing the differences that exist between the accounts of evil provided by Kant in Part One of Religion within the Boundaries of Mere Reason and Fichte in section 16 of his System of Ethics. The latter furthers our understanding of self-conceit by comparing Kant and Fichte's explanations of this evil disposition. Ultimately, Fichte's account helps to explain the Kantian doctrine taken from Rousseau of 'unsociable sociability.'

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Loheide, Bernward. "Fichte und Novalis : transzendentalphilosophisches Denken im romantisierenden Diskurs /." Amsterdam ; Atlanta (Ga.) : Rodopi, 2000. http://catalogue.bnf.fr/ark:/12148/cb40003037j.

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Guyot, Laurent. "Genèse et construction dans la philosophie de Fichte." Thesis, Toulouse 2, 2011. http://www.theses.fr/2011TOU20068.

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Il s’est agi, à travers l’analyse des concepts de genèse et de construction, de cerner le sens et l’intention de la démarche philosophique de Fichte. Construire, c’est montrer génétiquement, c’est-à-dire indiquer dans l’esprit les actes nécessaires de la raison par lesquels s’engendre un terme. Il y a deux termes, fondamentalement, à construire. Si la construction suit un mouvement « descendant », le terme à construire est déduit, c’est la conscience empirique ; si la construction suit un mouvement « ascendant », le terme à construire, qui est non déductible, non génétisable, c’est l’absolu. Nous avons voulu montrer que le point de départ de la déduction (de la construction descendante) – le moi absolu –, n’est pas identique au point d’arrivée de la construction ascendante – l’absolu. Car c’est cette distinction entre moi absolu et absolu, affirmée dans la XIIIème conférence de la WL 1804/II comme étant à l’oeuvre depuis la Grundlage de 1794, qui nous est apparue seule capable, une fois remise au centre du système de Fichte, de résoudre deux problèmes majeurs posés par sa philosophie : 1) comment l’auto-position du moi (identique au moi absolu) peut-elle conditionner les actes (aboutissant à poser le monde) sans lesquels il ne pourrait pas non plus avoir lieu, c’est-à-dire comment peut-il, en tant qu’absolument inconditionné, être conditionné à son tour par ce qu’il conditionne ? 2) comment atteindre l’absolu, comment remonter génétiquement jusqu’à lui, si le « point de départ de la WL » ne peut, suivant l’avertissement de 1801, être « dépassé », soit, en d’autres termes : comment construire l’inconstructible ?
This thesis, through the analysis of the concepts of genesis and construction, is about defining the meaning and the intention of Fichte’s philosophical doctrine. Constructing, means showing genetically, that is to say highlighting in the mind the acts needed by reason through which a term comes to existence. There are, fundamentally, two terms to construct. If the construction runs on a “downgoing” movement, the term to be built is the empiric conscience ; if the construction runs on a “upgoing” movement, the term to be built is the absolute. We aimed to demonstrate that the starting point of the deduction (the downgoing construction) – the absolute I – is not identical to the final stage of the “upgoing” construction – the absolute. Since it is this distinction between absolute I and absolute, stated in the XIII th conference of the WL 1804/II as being valid since the Grundlage of 1794, which appeared to us as the only one capable, once recentered at the corse of Fichte’s system, to solve two of the major problems inherent to his philosophy :1) how can the auto-position of the I (identical to the absolute I) condition the acts (putting up the world in the end) without which it couldn’t take place either ; that is to say how can it, as absolutely unconditioned, be conditioned in its turn by what it conditions ?2) how can one reach for the absolute, how is it possible to climb back genetically up to it, if the “WL starting point” can’t be, according to the warning of 1801, “exceeded”, or, in other words : how to construct the inconstructible ?
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Audonnet, Stéphane. "Éthique et finitude dans la pensée de Fichte." Paris 4, 1995. http://www.theses.fr/1994PA040207.

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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
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Lahbib, Olivier. "La fondation du savoir chez Fichte et Husserl." Poitiers, 2000. http://www.theses.fr/2000POIT5010.

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La question de la fondation du savoir chez Fichte et Husserl définit le dépassement du sujet transcendantal kantien et vise l'approfondissement de l'idéalisme transcendantal. L'enjeu de la comparaison consiste dans les deux chemins d'accés au fondement du savoir qui semblent s'opposer : le fondement semble principalement pré-réflexif chez Husserl et proprement l'objet d'une construction réflexive chez Fichte. La fondation ouvre d'abord une dimension phénoménologique. Il s'agit chez Fichte, comme chez Husserl de construire une phénoménologie (Prémière partie), qui dans sa méthode (deuxième partie) manifeste la puissance et la liberté de l'esprit humain à l'oeuvre dans la connaissance du sensible. Au delà des différences de méthode, la réduction et la construction, le débat se concentre sur le sens de la liberté originaire dans le phénomène, puisqu'au plus profond de l'acte de fondation, on assiste à une genèse de la liberté dans le sensible (troisième partie). La fondation ouvre aussi sur une dimension métaphysique. En ce sens, la phénoménalisation du fondement a pour contrepartie le refus de l'ontologie dogmatique (quatrième partie). Penser le fondement chez les deux auteurs consiste donc à penser la liberté comme fondement intérieur au savoir, il faut donc parler d'un savoir autonome, assurant par sa vie propre son autofondation (cinquième partie). L'idéalisme allemand dans cette mesure ne semble plus s'opposer d'une façon définitive à la phénoménologie husserlienne, mais au contraire montrer l'unité, dans la problématique de l'idéalisme, transcendantal entre le fondement pratique et le fondement théorique.
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Oelbracht, Vera. "Manfred Voigts: „Wir sollen alle kleine Fichtes werden!" Johann Gottlieb Fichte als Prophet der Kultur-Zionisten / [rezensiert von] Vera Oelbracht." Universität Potsdam, 2004. http://opus.kobv.de/ubp/volltexte/2009/3964/.

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rezensiertes Werk: Voigts, Manfred: "Wir sollen alle kleine Fichtes werden" : der Judenfeind J. G. Fichte als Prophet der Kultur-Zionisten. - Berlin [u.a.] : Philo Fine Arts, 2003. - 230 S. ISBN 978-3-86572-310-9
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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.

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Müller, Folkert. "Modellierung von Sturm-, Schnee- und Rotfäulerisiko in Fichtenbeständen auf Einzelbaumebene." [S.l. : s.n.], 2002. http://deposit.ddb.de/cgi-bin/dokserv?idn=96742920X.

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Alexou, Maria. "Impact of free-air ozone fumigation on the seasonal allocation of C, N, S in adult beech and spruce in a mixed stand." [S.l. : s.n.], 2006.

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Köllhofer, Hanna. "Akustische Imitationen : Einführung in das Hörspiel "Ich würde ein..." von Hubert Fichte /." St. Ingbert : Röhrig, 2002. http://catalogue.bnf.fr/ark:/12148/cb388765573.

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Landenne, Quentin. "Perspectivisme transcendantal et philosophie appliquée chez J. G. Fichte." Doctoral thesis, Universite Libre de Bruxelles, 2010. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210159.

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Cette thèse en histoire de la philosophie propose une reconstruction interprétative de la cohérence synchronique et diachronique de la philosophie de Johann Gottlieb Fichte à la lumière de la dynamique perspectiviste de sa pensée transcendantale. Notre recherche part du problème systématique de la philosophie appliquée, c’est-à-dire du passage du point de vue transcendantal à son application dans l’action empirique. En effet, un tel passage est, d’une part, exigé comme une tâche essentielle adressée à la philosophie fichtéenne conformément à son unité théorico–pratique mais, d’autre part, il est rendu problématique par la différenciation principielle entre le point de vue de la réflexion transcendantale et le point de vue de la conscience empirique du donné factuel.

Il s’agit d’abord d’élucider les prémisses spéculatives de ce problème dans une théorie des points de vue inscrite au cœur des exposés de la Doctrine de la science (Wissenschaftslehre, WL). Nous tentons ainsi de réinterpréter les différentes versions de la WL qui vont de 1794 à 1804 en nous concentrant sur tous les concepts et procédures épistémologiques qui ressortissent à une logique perspectiviste, pour les appréhender comme des opérateurs de réflexivité du savoir philosophique dans l’auto–construction de la WL. C’est dans une telle dynamique perspectiviste que la tension conceptuelle constitutive du problème de la philosophie appliquée entre le point de vue transcendantal et le point de vue empirique ou entre le système et la vie prend tout son sens philosophique.

Cette dynamique perspectiviste qui opère au fondement spéculatif de la WL se prolonge et se concrétise ensuite dans une phénoménologie des visions du monde (Weltansichten) pensées comme points de vue de la liberté, qui trouve sa forme la plus aboutie en 1806. Le point de vue transcendantal de la liberté reconnaît alors sa genèse dans quatre points de vue empiriques qui attachent la liberté respectivement à la nature, à la loi, à l’action créatrice ou à la vie divine. C’est cette phénoménologie que nous mobilisons enfin pour mettre à l’épreuve son potentiel heuristique comme une logique de l’action ou une praxéologie de la liberté dans les écrits de philosophie appliquée et principalement dans le domaine de la philosophie politique.

Bref, la philosophie transcendantale de Fichte se développe selon une dynamique perspectiviste qui génère, d’une part, le fondement spéculatif du problème systématique de l’application empirico–pratique de la philosophie transcendantale, et qui livre, d’autre part, en tant que théorie transcendantale des points de vue pratiques, les ressources phénoménologiques et praxéologiques pour une heuristique de la liberté dans la philosophie appliquée.

Dans une deuxième partie plus exploratoire, nous cherchons à tester à la fois la signification moderne et le potentiel actuel du lien conceptuel entre réflexivité, perspectivité et liberté mis en exergue dans le système fichtéen. Nous construisons d’abord une série de dialogues que Fichte a pu ou aurait pu mener avec d’autres philosophes de l’époque moderne, en ciblant particulièrement l’idée perspectiviste comme fil conducteur des confrontations avec ces différents systèmes (Leibniz, Kant, Schelling et Hegel). Nous tentons pour finir une incursion dans le champ de la philosophie contemporaine en vue de mettre au jour une postérité cachée de la philosophie fichtéenne dans la pragmatique transcendantale de Karl–Otto Apel à travers une homologie structurelle entre ces deux philosophies, s’attestant notamment dans les questions de la fondation transcendantale du point de vue moral, de son application politique et des rapports qu’il doit entretenir avec d’autres points de vue inscrits dans la dialectique perspectiviste des intérêts de connaissance.


Doctorat en Philosophie
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Dispersyn, Eléonore. "Kant, Fichte, Schelling: essai sur la nature du mal." Doctoral thesis, Universite Libre de Bruxelles, 2006. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210810.

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Progression d'un concept, le mal radical, dans trois textes :La Religion dans les limites de la simple raison (Kant), Le système de l'Ethique (Fichte), et Le Traité de 1809 (Schelling). Origine ultime du mal :libre arbitre ou détermination ?Responsabilité et liberté du mal. Mal moral et métaphysique du mal/ Advance of a concept: radical evil, in three readings: Religion within the Limits of Mere Reason (Kant), System of Ethics (Fichte), and Treatise of 1809 (Schelling).Ultimate origin of evil: free will or determination? Responsibility and freedom to evil. Moral evil and metaphysics of evil.
Doctorat en Philosophie
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Cunha, João Geraldo Martins da. "Juízo moral, história e revolução em Kant e Fichte." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-18082008-125015/.

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Como julgar um evento político? Com o advento da Revolução Francesa duas perspectivas se abriram aos intelectuais alemães diante desta pergunta: uma em nome da prudência, fundada na história empírica; outra em nome da liberdade, fundada na moral. Na primeira perspectiva, Rehberg, inspirado em Burke, acusou os revolucionários de aplicarem uma \"teoria pura\" na prática política e, por isso mesmo, confundirem a vontade de todos, conceito empírico, com a vontade geral, conceito teórico e puro. Na segunda perspectiva, dois filósofos se opuseram, Kant e Fichte, assumindo como pressuposto comum que a política deve ser julgada à luz do sentido moral da história. Para tanto, partiram de uma ligação estreita entre vontade e razão a partir da qual os conceitos de liberdade e finalidade deveriam ser pensados juntos numa espécie de escatologia moral. Mas, ao transporem a política da Historie para a Weltgeschichte, do plano dos eventos empíricos para o plano do sentido necessário da história, uma segunda questão se pôs: a política deve ser corrigida em nome da moral por meio de reforma ou por meio de revolução? Embora Kant tenha visto a Revolução Francesa como signo histórico do progresso moral da humanidade, isto não o impediu de condená-la juridicamente em nome do princípio da publicidade - que, segundo ele, toda revolução contra o poder constituído acaba por violar. Fichte, por outro lado, ora defende o direito de revolução dos indivíduos contra o estado despótico, ora defende certo despotismo estatal, no que diz respeito ao funcionamento da economia, tolhendo o arbítrio individual dos cidadãos. Posições contraditórias e ao sabor das circunstâncias? Não creio. Sustento que a diferença entre estes dois juízos políticos de Fichte não impede que eles mantenham certa identidade de base. Mas se é sempre em nome da liberdade que a política deve ser julgada, certamente não é a liberdade dos indivíduos que conta do ponto de vista da razão, e sim a libertação da espécie - porquanto cada indivíduo só pode assumir sua identidade no confronto e reconhecimento recíproco com os outros. Ao pretender erigir um \"sistema da liberdade\", fundar a razão numa atividade livre de autodeterminação, a Doutrina-da-ciência abriu caminho para que a liberdade moral se transformasse em libertação social e para que o \"reino dos fins\" chegasse à Terra - mediante uma \"escatologia da imanência\" que operou uma reforma da revolução.
How can one judge a political event? The French Revolution opened up two perspectives for the German intellectuals of the period to answer such question: one under the token of prudence, grounded on empirical history; the other brandishing the flag of liberty, grounded on morals. From the former,A. W. Rehberg, inspired by E. Burke, charged the revolutionaries of applying a \"pure theory\" to political practice, and, due to the same reason, of confusing the will of all, an empirical concept, with the general will, a pure and theoretical concept. From the latter perspective, Kant and Fichte, mutually opposed, assumed as a common premise that politics ought to be judged under the light of the moral meaning of history. In order to accomplish this, they both started from a close link between will and reason from which the conceptions of liberty and finality ought to be thought in connection in a kind of moral Eschatology. However, when they transposed politics from Historie to Weltgeschichte, that is, from the domaine of empirical events to the one of the necessary meaning of history, a second question had to be answered: should politics be corrected for the sake of morals by means of a reformation or of a revolution? Even though Kant saw French Revolution as a historical sign of the moral progress of humanity, such a fact didn\'t prevent him from issuing a legal condemnation of it in defense of the principle of publicity - a principle which, in his view, every revolution fledged against established sovereignty comes to violate. Fichte, on the other hand, sometimes defends the right of individuals to rise revolutionarily against the despotic state, but also seems to approve of certain forms of despotic guidance, concerning the working out of the economy, in the restriction of the individual will of the citizens. Could these be contradictory postions, suggested only by the vicissitudes of the circumstances? I don\'t believe so. I maintain that the difference that lie between these diverse Fichtean political judgments does not hinder the fact that they maintain a certain fundamental identity. But if it is always for the sake of liberty that politics ought to be judged, from the standpoint of reason it certainly is not the liberty of the individuals that counts, but rather the liberation of the species - for each individual can only assume his or her identity in contrast with and through reciprocal recognition of the others. By intending to build up a \"system of liberty\" and to ground reason on an activity free of self-determination, the Doctrine of Science opened up the road for the transformation of moral liberty into social liberation and for the \"kindom of ends\" to come to Earth - by means of a \"Eschatology of immanence\" that operated a reformation of the revolution.
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Goddard, Jean-Christophe. "Fichte "Essai d'une critique de toute révélation", 1792-1793 /." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37611038h.

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Brang, Peter. "Experimentelle Untersuchungen zur Ansamungsökologie der Fichte im zwischenalpinen Gebirgswald /." Zürich : Bezugsquelle: Schweizerischer Forstverein - Geschäftsstelle - ETH-Zentrum, 1996. http://e-collection.ethbib.ethz.ch/show?type=diss&nr=11243.

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Hesse, Sandra. "Das janusköpfige Ich Jean Paul, Fichte und die Frühromantik." Heidelberg Winter, 2004. http://d-nb.info/999102672/04.

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Krones, Joachim Michael. "Hubert Fichte e seu xango: confluências etnográficas e literárias." Programa de Pós-Graduação em Letra e Lingüística da UFBA, 2005. http://www.repositorio.ufba.br/ri/handle/ri/11633.

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Esta dissertação apresenta o escritor alemão Hubert Fichte (1935-1986), cuja obra ocupa um lugar excepcional dentro da literatura alemã pós-guerra por seu caráter intercultural, transnacional e transcontinental. A abordagem engloba o indivíduo Fichte e sua produção literária sob três enfoques. O primeiro é o enquadramento de seus textos no gênero literatura de viagem. Fichte se automodelou através das destinações, que representou literariamente. Para situá-lo nesse gênero literário difuso, as convenções de representação textual da alteridade, operadas por viajantes ocidentais metropolitanos em direção às periferias, serão discutidas. O segundo enfoque tem por objetivo contextualizar política e culturalmente as características específicas da obra de Fichte na conjuntura histórica chamada de ?os anos 60?, no mundo e na Alemanha. O terceiro enfoque analisa a sua poetologia formulada programaticamente e aborda a parte da obra de Fichte considerada, nesta investigação, como texto etnográfico, colocando-a em diálogo com a crítica à etnografia tradicional e com os postulados de uma nova etnografia, articulados no âmbito do debate writing culture. Alguns itens e deduções essenciais deste debate foram antecipados por Fichte, em sua busca por uma escrita etnográfica experimental que satisfizesse os parâmetros de sua poetologia. Por último, a primeira parte de seu livro Xango. Die afroamerikanischen Religionen. Bahia Haiti Trinidad será analisada. Nesta obra não ficcional, Fichte tematiza a sua estada e as suas pesquisas sobre o candomblé em Salvador entre 1970 e 1971. Examinar-se-á esta obra sob o ângulo de como se concretizam textualmente esses procedimentos experimentais em relação ao modo tropológico de representação, à linguagem poética, ao modo de autoridade dialógica e à crítica política e cultural.
Salvador
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Reiß, Stefan. "Fichtes "Reden an die deutsche Nation" oder: Vom Ich zum Wir /." Berlin : Akad.-Verl, 2006. http://www.gbv.de/dms/sub-hamburg/516034944.pdf.

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Riedel, Christian. "Der geöffnete Bleisarg : Hans Henny Jahnn als literarischer Intertext bei Hubert Fichte /." Marburg : Tectum, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783828895072.

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Heumann, Lucia Theresia. "Ethik und Ästhetik bei Fichte und Sartre eine vergleichende Studie über den Zusammenhang von Ethik und Ästhetik in der Transzendentalphilosophie Fichtes und dem Existenzialismus Sartres /." Amsterdam : Rodopi, 2009. http://www.netlibrary.com/urlapi.asp?action=summary&v=1&bookid=281500.

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Brügger, Robert. "Die phänologische Entwicklung von Buche und Fichte : Beobachtung, Variabilität, Darstellung und deren Nachvollzug in einem Modell /." Bern : Verl. des Geographischen Institutes der Universität Bern, 1998. http://www.ub.unibe.ch/content/bibliotheken_sammlungen/sondersammlungen/dissen_bestellformular/index_ger.html.

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Schenkel, Ernst. "Individualität und Gemeinschaft : der demokratische Gedanke bei J. G. Fichte /." Dornach : [Schweiz] : G. Spicker, 1987. http://catalogue.bnf.fr/ark:/12148/cb349493996.

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König, Björn. "Untersuchungen zur stofflichen Verwendung von extrahierter Fichtenrinde /." Göttingen : Cuvillier, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016606063&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Bjarkö, Fredrik. "Fichte i Heliopolis : En undersökning av det intersubjektiva jaget i vetenskapsläran." Thesis, Södertörns högskola, Filosofi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-39229.

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This essay examines the role of intersubjectivity in the philosophy of Johann Gottlieb Fichte. For Fichte, the ultimate ground of philosophy is the infinite self-positing activity of the I. However, this self-positing activity must have as its product a determined I, and therefore it must establish a limit to the I’s original infinity. Further, such a limit is only thinkable as a relation to that which lies beyond it: the negation of the I, or the not-I. By this characterization of the nature of the I, Fichte establishes it as a paradoxical concept that is at once infinite and finite. To solve this paradox, he introduces the concept of a “check” (Anstoβ) that puts a halt to the outward-striving activity of the I. In experiencing this check, the I is not limited by something outside of itself, which would negate its position as the ultimate ground of its own being, but rather is given the task of positing its own limit. In Grundlage des Naturrechts, Fichte develops this idea through another concept: that of a “summons” (Aufforderung) given to the I by another subject. Since the I is characterized by containing the ground of its own being, the intersubjective relation to the other is conditioned by the I limiting itself, so that the self-grounding character of the other can be recognized. In experiencing the summons of the other, though, the I does not only posit a limit for itself, but also becomes conscious of its own nature as a free, self-positing subject. Intersubjectivity, therefore, must be considered a fundamental element of the I as such. In Fichte’s own words: “No I, no Thou; no Thou, no I.”
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47

Caron, Jean-François. "La citoyenneté interculturelle et l'héritage républicain de J G Fichte." Thesis, University of Ottawa (Canada), 2005. http://hdl.handle.net/10393/26865.

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À l'heure où les sociétés occidentales sont frappées par l'individualisme et le désengagement civique, est-il toujours possible de songer à l'établissement d'un vivre ensemble? Mais en même temps, ce vivre ensemble peut-il tenir compte du multiculturalisme de ces sociétés en étant le reflet des différents groupes identitaires? Ces problématiques sont abordées à travers l'analyse de la philosophie du droit du philosophe allemand J. G. Fichte, plus particulièrement à travers son principe de l'intersubjectivité. À partir de cette doctrine juridique, cette thèse soutient qu'il est possible de former une forme de bien commun ouvert à la diversité, tout en jetant les fondements d'une théorie de la citoyenneté appelée "interculturelle".
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48

Santoro, Thiago Suman. "Sobre a fundamentação do conhecimento: Fichte e a intuição intelectual." Pontifícia Universidade Católica do Rio Grande do Sul, 2009. http://hdl.handle.net/10923/3509.

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The thesis here presented investigates the idea of an ultimate ground of knowledge through the concept of intellectual intuition, as it appears in the works of J. G. Fichte. The main goal of this research is to indicate how this central concept of the Wissenschaftslehre can contribute to overcome the epistemic impasse caused by discursive knowledge. More specifically, the study consists in a critical evaluation about the problem of epistemic dualism generated by consciousness’ intentionality, and in an analysis of the solution Fichte proposes. In this regard, the first part of this work presents three objections on the idea of intellectual intuition, as well as on the idea of an ultimate ground of knowledge, in the way these objections are proposed by Kant, Hegel and Hans Albert. In the second part, there is an analysis of Fichte’s position and his possible answers to these objections, as it can be found in the Second Introduction to the Wissenschaftslehre (1797/8). This analysis should indicate the central role played by the concept of intellectual intuition in Fichte’s project of an ultimate grounding of knowledge. At last, in the third part of this work, there is an attempt to show that the idea of intellectual intuition is intimately related to the idea that discursive reason is insufficient. In this section, an analysis of this problem takes as its textual basis the Wissenschaftslehre 1804. Besides that, some proximities between the two periods of Fichte’s thought should be indicated.
A presente tese investiga a idéia de fundamentação última do conhecimento a partir do conceito de intuição intelectual na obra de J. G. Fichte. O objetivo principal da investigação é indicar em que medida esse conceito central à doutrina-da-ciência pode auxiliar na superação do impasse epistêmico que o conhecimento discursivo acarreta. Mais especificamente, trata-se de avaliar criticamente o problema do dualismo epistêmico gerado pela intencionalidade da consciência, e o alcance da solução proposta por Fichte. Para tanto, primeiramente serão apresentadas três objeções à idéia de intuição intelectual, bem como à noção de fundamentação última, tal como postuladas por Kant, Hegel e Hans Albert. A segunda parte do trabalho faz uma análise da posição de Fichte, e de possíveis respostas suas a tais críticas, tomando como texto base a Segunda Introdução à Doutrina-da-Ciência (1797/8). Pretende-se indicar com essa análise o papel fundamental que o conceito de intuição intelectual desempenha no projeto fichtiano de fundamentação do saber. Por fim, na terceira parte do trabalho, pretende-se mostrar que a idéia de intuição intelectual está intimamente vinculada à idéia de insuficiência da razão discursiva. Nessa seção, realiza-se uma análise desse problema a partir do texto da Doutrina-da-Ciência de 1804, também com o intuito de examinar uma possível relação teórica entre duas fases do pensamento de Fichte.
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49

Corsico, Luciano. "Fichte y Heidegger: el problemático significado ontológico de la Wissenschaftslehre." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2016. http://repositorio.pucp.edu.pe/index/handle/123456789/112866.

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El presente artículo tiene como objetivo señalar las limitaciones de una interpretación de la filosofía de Fichte en un sentido ontológico. Durante el período de Jena (1794-1799), está claro que Fichte atribuye una función totalmente secundaria al concepto de ser; es decir, la filosofía trascendental de Fichte comienza por excluir todo significado ontológico de su propia reflexión. Sin embargo, la interpretación de Martin Heidegger sobre el significado ontológico-existencial de la filosofía de Fichte ha ejercido una enorme influencia en la crítica especializada más reciente. La interpretación de Heidegger enfatiza de forma excesiva el significado ontológico de la filosofía de Fichte y no parece concederle demasiada importancia a su significado práctico ni a sus correspondientes criterios metodológicos.
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50

Cassagne, Agnès. "Une idée d'un système de la liberté : Fichte et Schelling /." Paris ; Budapest ; Torino : l'Harmattan, 2005. http://catalogue.bnf.fr/ark:/12148/cb399709661.

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