Frasi di Johann Gottlieb Fichte (146 frasi)

da Discorsi alla nazione tedesca, IX discorso; citato in William Boyd, Storia dell'educazione occidentale, traduzione di Trieste Valdi, Armando Armando Editore, 1966

Sull'amore , Sul mondo , Sull'istruzione , Sulla pace

“Il fine supremo ed ultimo della società è la completa unità e l'intimo consentimento di tutti i suoi membri.”

Johann Gottlieb Fichte

dalle Lezioni sulla missione del dotto, 1794

Sull'età

“In questo mio Io sensibile c'è […] una quantità di modificazioni che non sono da ricondurre a quelle forme immodificabili del mio Io puro; modificazioni sulle quali l'immutabile legge morale non stabilisce nulla e la cui determinazione quindi dipende dal mio arbitrio, che è esso stesso mutevole.”

Johann Gottlieb Fichte

da Lo Stato di tutto il popolo, a cura di Nicolao Merker, Roma 1978

“La scelta di una filosofia dipende da quel che si è come uomo, perché un sistema filosofico non è un inerte suppellettile, che si possa prendere o lasciare a piacere, ma è animato dallo spirito dell'uomo che l'ha.”

Johann Gottlieb Fichte

dalla Prima introduzione alla dottrina della scienza, 1797

Sul piacere , Scienza

“L'Io puro oppone nell'Io ad un io divisibile un non-io divisibile.”

Johann Gottlieb Fichte

dalla Dottrina della scienza, 1794

Scienza

“L'umanità respinge il cieco caso e il potere del destino. Essa ha in mano il proprio destino.”

Johann Gottlieb Fichte

citato in Roger Garaudy, Karl Marx

Sul destino

“L'uomo può ciò che egli deve; e se dice: "Io non posso", segno è che non vuole.”

Johann Gottlieb Fichte

da Contributo per rettificare i giudizi del pubblico sulla Rivoluzione francese, 1793

“Noi agiamo perché conosciamo, ma conosciamo perché siamo destinati ad agire; la ragion pratica è la radice di ogni ragione.”

Johann Gottlieb Fichte

da La missione degli uomini, 1800

Sugli uomini

“L'uomo dunque […] ha la missione di vivere per la società; e perciò, tra quelle abilità che egli deve perfezionare in sé stesso […], dovrà annoverarsi anche la socievolezza.”

Johann Gottlieb Fichte

II; 1943, p. 109
La missione del dotto

“Levo il mio capo ben alto sopra le rupi minacciose, e sopra le furiose cascate, e sopra le nubi che ruotano, lacerate dai tuoni fragorosi, in un mare di fuoco: e posso dire: Sono eterno, e sfido la vostra potenza! Piombate voi tutte, o potenze della natura, sopra di me; tu, o Terra, e tu, o Cielo, confondetevi nel caos primordiale; e voi, o Elementi tutti, schiumeggiate ed infuriate e triturate con selvaggia ostilità fin la più piccola particella di quel corpo che io chiamo mio: la mia volontà sola, col suo piano immutabile, si librerà con fredda tenacia sulle macerie dell'universo. Giacché io ho accettata la mia missione, ed essa, o potenze naturali tutte, è più duratura di voi; essa è eterna, ed io sono eterno, come essa è.”

Johann Gottlieb Fichte

III; 1943, p. 141
La missione del dotto

Sull'ostilità , Mare , Natura , Universo

Johann Gottlieb Fichte: Frasi in inglese

“Blind Instinct is indeed annihilated, and in its place there now stands the clearly perceived Shall.”

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Johann Gottlieb Fichte

XIII.
Outline of the Doctrine of Knowledge (1810)
Contesto: I know now that I shall. But all Actual Knowledge brings with it, by its formal nature, its schematised apposition; — although I now know of the Schema of God, yet I am not yet immediately this Schema, but I am only a Schema of the Schema. The required Being is not yet realised.
I shall be. Who is this I? Evidently that which is, — the Ego gives in Intuition, the Individual. This shall be.
What does its Being signify? It is given as a Principle in the World of Sense. Blind Instinct is indeed annihilated, and in its place there now stands the clearly perceived Shall. But the Power that at first set this Instinct in motion remains, in order that the Shall my now set it (the Power) in motion, and become its higher determining Principle. By means of this Power, I shall therefore, within its sphere, — the World of Sense, — produce and make manifest that which I recognise as my true Being in the Supersensuous World.

“As Being and Life are one and the same, so are Death and Nothingness one and the same. But there is no real Death and no real Nothing ness, as we have already said. There is, however, an Apparent Life, and this is the mixture of life and death, of being and nothingness.”

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Johann Gottlieb Fichte

Origine: The Way Towards The Blessed Life or the Doctrine of Religion 1806, P. 4

“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.”

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Johann Gottlieb Fichte

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

“By means of this Power, I shall therefore, within its sphere, — the World of Sense, — produce and make manifest that which I recognise as my true Being in the Supersensuous World.”

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Johann Gottlieb Fichte

“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.”

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Johann Gottlieb Fichte

XI.
Outline of the Doctrine of Knowledge (1810)
Contesto: 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.

“There is but One who is absolutely by and through himself, — namely, God; and God is not the mere dead conception to which we have thus given utterance, but he is in himself pure Life.”

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Johann Gottlieb Fichte

I.
Outline of the Doctrine of Knowledge (1810)
Contesto: The Doctrine of Knowledge, apart from all special and definite knowing, proceeds immediately upon Knowledge itself, in the essential unity in which it recognises Knowledge as existing; and it raises this question in the first place — How this Knowledge can come into being, and what it is in its inward and essential Nature?
The following must be apparent: — There is but One who is absolutely by and through himself, — namely, God; and God is not the mere dead conception to which we have thus given utterance, but he is in himself pure Life. He can neither change nor determine himself in aught within himself, nor become any other Being; for his Being contains within it all his Being and all possible Being, and neither within him nor out of him can any new Being arise.

“Thus then does the Doctrine of Knowledge, which in its substance is the realisation of the absolute Power of intelligising which has now been defined, end with the recognition of itself as a mere Schema in a Doctrine of Wisdom”

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Johann Gottlieb Fichte

XIV.
Outline of the Doctrine of Knowledge (1810)
Contesto: Thus then does the Doctrine of Knowledge, which in its substance is the realisation of the absolute Power of intelligising which has now been defined, end with the recognition of itself as a mere Schema in a Doctrine of Wisdom, although indeed a necessary and indispensable means to such a Doctrine: — a Schema, the sole aim of which is, with the knowledge thus acquired, — by which knowledge alone a Will, clear and intelligible to itself and reposing upon itself without wavering or perplexity, is possible, — to return wholly into Actual Life; — not into the Life of blind and irrational Instinct which we have laid bare in all its nothingness, but into the Divine Life which shall become visible to us.

“This Being out of God cannot, by any means, be a limited, completed, and inert Being, since God himself is not such a dead Being, but, on the contrary, is Life”

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Johann Gottlieb Fichte

III.
Outline of the Doctrine of Knowledge (1810)
Contesto: This Being out of God cannot, by any means, be a limited, completed, and inert Being, since God himself is not such a dead Being, but, on the contrary, is Life; — but it can only be a Power, since only a Power is the true formal picture or Schema of Life. And indeed it can only be the Power of realising that which is contained in itself — a Schema.

“If, in the onflow of Time, the Ego, in every successive moment, had to determine itself by a particular act, through the conception of what it shall, — then in its original Unity, it was assuredly indeterminate, and only continuously determinable in an Infinite Time.”

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Johann Gottlieb Fichte

XIII.
Outline of the Doctrine of Knowledge (1810)
Contesto: The Power is given as an Infinite; — hence that which in the World of Thought is absolutely One — that which I shall — becomes in the World of Intuition an infinite problem for my Power, which I have to solve in all Eternity.
This Infinitude, which is properly a mere indefiniteness, can have place only in Intuition, but by means in my true Essential Being, which, as the Schema of God, is as simple and unchangeable as himself. How then can this simplicity and unchangeableness be produced within the yet continuing Infinitude, which is expressly consecrated by the absolute Shall addressed to me as an Individual?
If, in the onflow of Time, the Ego, in every successive moment, had to determine itself by a particular act, through the conception of what it shall, — then in its original Unity, it was assuredly indeterminate, and only continuously determinable in an Infinite Time. But such an act of determination could only become possible in Time, in opposition to some resisting power. This resisting power, which was thus to be conquered by the act of determination, could be nothing else than the Sensuous Instinct; and hence the necessity of such a continuous self-determination in Time would be the sure proof that the Instinct was not yet thoroughly abolished; which abolition we have made a condition of entering upon the Life in God.

“I am only a Schema of the Schema.”

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Johann Gottlieb Fichte

“The Doctrine of Knowledge, apart from all special and definite knowing, proceeds immediately upon Knowledge itself, in the essential unity in which it recognises Knowledge as existing; and it raises this question in the first place — How this Knowledge can come into being, and what it is in its inward and essential Nature?”

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Johann Gottlieb Fichte

“Upon the progress of knowledge the whole progress of the human race is immediately dependent: he who retards that, hinders this also.”

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Johann Gottlieb Fichte

Αs translated by William Smith, in The Popular Works of Johann Gottlieb Fichte (1889), Vol. I, Lecture IV, p. 188.
The Vocation of the Scholar (1794)
Contesto: Upon the progress of knowledge the whole progress of the human race is immediately dependent: he who retards that, hinders this also. And he who hinders this, —what character does he assume towards his age and posterity? Louder than with a thousand voices, by his actions he proclaims into the deafened ear of the world present and to come —"As long as I live at least, the men around me shall not become wiser or better; — for in their progress I too, notwithstanding all my efforts to the contrary, should be dragged forward in some direction; and this I detest I will not become more enlightened, — I will not become nobler. Darkness and perversion are my elements, and I will summon all my powers together that I may not be dislodged from them."

“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.”

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Johann Gottlieb Fichte libro The Vocation of Man

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

“Humanity may endure the loss of everything: all its possessions may be torn away without infringing its true dignity; — all but the possibility of improvement.”

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Johann Gottlieb Fichte

"The Vocation of the Scholar" (1794), as translated by William Smith, in The Popular Works of Johann Gottlieb Fichte (1889), Vol. I, Lecture IV, p. 188.
The Vocation of the Scholar (1794)

“Science raises itself above all Ages and all Times, embracing and apprehending the ONE UNCHANGING TIME as the higher source of all Ages and Epochs, and grasping that vast idea in its free, unbounded comprehension.”

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Johann Gottlieb Fichte

Origine: The Characteristics of the Present Age (1806), p. 11

“The representation of the self-sufficiency of the I can certainly co-exist with a representation of the self-sufficiency of the thing, though the self-sufficiency of the I itself cannot co-exist with that of the thing. Only one of these two can come first, only one can be the starting point; only one can be independent. The one that comes second, just because it comes second, necessarily becomes dependent upon the one that comes first, with which it is supposed to be connected. Which of these two should come first?”

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Johann Gottlieb Fichte

Origine: Introduction to Fichte's Science of Knowledge (1797/1798), p. 17-18.

“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.”

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Johann Gottlieb Fichte

Origine: 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.”

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Johann Gottlieb Fichte

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

“Since it cannot be overlooked by the Doctrine of Knowledge that Actual Knowledge does by no means present itself as a Unity, such as is assumed above but as a multiplicity, there is consequently a second task imposed upon it, — that of setting forth the ground of this apparent Multiplicity. It is of course understood that this ground is not to be derived from any outward source, but must be shown to be contained in the essential Nature of Knowledge itself as such; — and that therefore this problem, although apparently two-fold, is yet but one and the same, — namely, to set forth the essential Nature of Knowledge.”

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Johann Gottlieb Fichte

II.
Outline of the Doctrine of Knowledge (1810)

“The "I" who speaks in this book is by no means the author. Rather, the author wishes that the reader may come to see himself in this "I": that the reader may not simply relate to what is said here as he would to history, but rather that while reading he will actually converse with himself, deliberate back and forth, deduce conclusions, make decisions like his representative in the book, and through his own work and reflection, purely out of his own resources, develop and build within himself the philosophical disposition that is presented to him in this book merely as a picture.”

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Johann Gottlieb Fichte libro The Vocation of Man

Origine: The Vocation of Man (1800), P. Preuss, trans. (1987), p. 2

“An infirmity which affects the whole race, is no proper object for the scorn of an individual who belongs to that race, and who, before he could expose it, must himself have been its slave.”

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Johann Gottlieb Fichte

Origine: The Characteristics of the Present Age (1806), p. 12

“The fundamental maxim of those who stand at the head of this Age, and therefore the principle of the Age, is this,—to accept nothing as really existing or obligatory, but that which they can understand and clearly comprehend. With regard to this fundamental principle, as we have now declared and adopted it without farther definition or limitation, this third Age is precisely similar to that which is to follow it, the fourth, or age of Reason as Science,—and by virtue of this similarity prepares the way for it. Before the tribunal of Science, too, nothing is accepted but the Conceivable. Only in the application of the principle there is this difference between the two Ages,—that the third, which we shall shortly name that of Empty Freedom, makes its fixed and previously acquired conceptions the measure of existence; while the fourth—that of Science—on the contrary, makes existence the measure, not of its acquired, but of its desiderated beliefs.”

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Johann Gottlieb Fichte

Origine: The Characteristics of the Present Age (1806), p. 19

“The correct relationship between the higher and lower classes, the appropriate mutual interaction between the two is, as such, the true underlying support on which the improvement of the human species rests. The higher classes constitute the mind of the single large whole of humanity; the lower classes constitute its limbs; the former are the thinking and designing [Entwerfende] part, the latter the executive part.”

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Johann Gottlieb Fichte

The System of Ethics According to the Principles of the Wissenschaftslehre (1798; Cambridge, 2005), p. 320.

“Only through blind Instinct, in which the only possible guidance of the Imperative is awanting, does the Power in Intuition remain undetermined; where it is schematised as absolute it becomes infinite; and where it is presented in a determinate form, as a principle, it becomes at least manifold. By the above-mentioned act of Intelligising, the Power liberates itself from Instinct, to direct itself towards Unity.”

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Johann Gottlieb Fichte

XI.
Outline of the Doctrine of Knowledge (1810)

“Each individual imagines that he can exist, live, think, and act for himself, and believes that he himself is the thinking principle of his thoughts; whereas in truth he is but a single ray of the ONE universal and necessary Thought.”

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Johann Gottlieb Fichte

Origine: The Characteristics of the Present Age (1806), p. 21

“The End of the Life of Mankind on Earth is this,—that in this Life they may order all their relations with FREEDOM according to REASON.”

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Johann Gottlieb Fichte

Origine: The Characteristics of the Present Age (1806), p. 5

“The infinitely smallest part of space is always a space, something endowed with continuity, not at all a mere point or the boundary between specified places in space.”

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Johann Gottlieb Fichte

Grundriss des Eigenthümlichen der Wissenschaftslehre in Rücksicht auf das theoretische Vermögen (1795) GA I.3, as quoted/translated by Erhard Scholz, "Philosophy as a Cultural Resource and Medium of Reflection for Hermann Weyl" http://arxiv.org/abs/math/0409596 (2004).

“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.”

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Johann Gottlieb Fichte libro 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.
Origine: The Vocation of Man (1800), P. Preuss, trans. (1987), p. 4