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Robert Adamson. Fichte
Fichte
Table of Contents
CHAPTER I
CHAPTER II
BIRTH AND EDUCATION
EARLY STRUGGLES
KANT AND THE ‘CRITIQUE OF REVELATION.’
THE POLITICAL PAMPHLETS
Footnotes
CHAPTER III
Footnotes
CHAPTER IV
1.—Friends and literary activity at Berlin (1799–1806)
2.—Fall and regeneration of Prussia: the Berlin university
3.—War of liberation: death of Fichte
Footnotes
CHAPTER V
Footnotes
CHAPTER VI
1.—Dogmatism and Idealism
2.—Historical antecedents: Spinoza and Kant
3.—First principles of ‘Wissenschaftslehre.’
4.—Development of the system
Footnotes
CHAPTER VII
Footnotes
CHAPTER VIII
Footnotes
Отрывок из книги
Robert Adamson
Published by Good Press, 2020
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“ My scheming spirit,” he writes to his betrothed, “has now found rest, and I thank Providence that, shortly before all my hopes were frustrated, I was placed in a position which enabled me to bear with cheerfulness the disappointment. A circumstance which seemed the result of mere chance, led me to give myself up entirely to the study of the Kantian philosophy—a philosophy that restrains the imagination, which was always too powerful with me, gives understanding the sway, and raises the whole spirit to an indescribable elevation above all earthly considerations. I have gained a nobler morality, and instead of occupying myself with what is out of me, I employ myself more with my own being. This has given me a peace such as I have never before experienced; amid uncertain worldly prospects I have passed my happiest days. I shall devote at least some years of my life to this philosophy; and all that I write, for some years to come at any rate, shall be upon it. It is difficult beyond all conception, and stands greatly in need of simplification. The principles, it is true, are hard speculations, with no direct bearing upon human life, but their consequences are of the utmost importance for an age whose morality is corrupted at the fountain-head; and to set these consequences before the world in a clear light would, I believe, be doing it a good service.”
“The influence of this philosophy,” he writes to his friend Achelis, with whom he had had frequent disputes regarding the necessity of human actions, “and specially the ethical side of it (which, however, is unintelligible without previous study of the ‘Critique of Pure Reason’), upon the whole spiritual life, and in particular the revolution it has caused in my own mode of thought, is indescribable. To you, especially, I owe the acknowledgment that I now heartily believe in the freedom of man, and am convinced that only on this supposition are duty, virtue, or morality of any kind so much as possible, a truth which indeed I saw before, and perhaps acquired from you.”
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