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System of Ethics According to the Principles of the Doctrine of Science

Johann Fichte

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Description:Fichte’s text binds moral formation, art, and social order into a single project that aims at the elevation of humanity as a whole. The moral educator stands at the center of communal life, since "The entirely proper and characteristic duty of the teacher of the people is that of good example," and "The faith of the congregation rests for the most part on his, and, if one takes the matter strictly, is for the most part not much else than a faith in his faith." Yet moral life is not sustained by doctrine alone, for fine art works upon the whole person and "makes the transcendental standpoint into the common one." Hence "Aesthetic sense is not virtue; for the moral law demands self-sufficiency according to concepts, but the former comes of itself without all concepts. Yet it is preparation for virtue; it prepares the ground for it, and when morality enters, it finds half the work, the liberation from the bonds of sensuousness, already completed." This formative power is inseparable from a communal division of labor ordered toward freedom: "The higher are the spirit of the one great whole of humanity; the lower the limbs of the same," and the health of the body politic depends on the smooth reciprocity of understanding and execution. The political core clarifies Fichte’s Kantian allegiance while foreshadowing and contesting Hegelian themes. In a Kantian vein, right is unconditional and nonconsequential, since "Right is because it ought to be; it is absolute; it ought to be carried through, even if no one thereby should fare well," and the ruler is only the administrator of the common will under a norm that reason supplies. At the same time, Fichte extends Kant by weaving aesthetic cultivation and social pedagogy into the path from sensibility to autonomy, giving art a direct role in moral readiness rather than only a reflective one. With Hegel he shares an organic image of ethical life and estates, as when the community is figured as spirit and limbs, and he anticipates constitutional accountability, for "he governs as if he were responsible, so that he is always ready to render account, if it were demanded." Yet against Hegel’s later subordination of abstract right to objective spirit, Fichte preserves the priority of the I and of natural right as an inviolable measure that even the historical state must answer to, so that culture, law, and office remain instruments of freedom rather than its replacement. This modern professional translation delivers scholarly depth with amplifying materials to place Fichte's philosophy in its social and intellectual context. This critical reader's edition includes an extensive afterword tracing his personal relationship with both Hegel and Kant. Fichte was also close with Kant, to the point where Kant helped him publish his first philosophy book. Fichte considered himself an heir of Kant's philosophy. But over the decades, Kant broke the relationship by stating that his system was "completely indefensible" and that Fichte had transformed critical philosophy into something Kant didn't recognize - a form of idealism that eliminated the thing-in-itself entirely and made everything dependent on the activity of the ego. Fichte and Hegel knew each other during their time at the University of Jena and Hegel was influenced by Fichte's idealist philosophy, but he later developed sharp criticisms of Fichte's system. Hegel eventually saw Fichte's philosophy as incomplete and overly subjective, which he argued in works like the "Phenomenology of Spirit." Fichte influenced Schopenhauer's concept of the irrational Will, Freud's Ego and Sartre's Existentialism. In recent decades, Fichte was revitalized by Žižek's praise for his subjective negativity as highlighting the Void of the Real. This edition also contains a comprehensive timeline connects the major events of Fichte's life with world events, an glossary of Critical Philosophical and Romantic Idealist terminology, and a detailed index provides an authoritative guide to his complete writings to bring to life this critical late 18th century metaphysician.We have made it easy for you to find a PDF Ebooks without any digging. And by having access to our ebooks online or by storing it on your computer, you have convenient answers with System of Ethics According to the Principles of the Doctrine of Science. To get started finding System of Ethics According to the Principles of the Doctrine of Science, you are right to find our website which has a comprehensive collection of manuals listed.
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Pages: 419

Format: PDF, EPUB & Kindle Edition

Publisher: Ship of Theseus Press

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ISBN: Cq2WEQAAQBAJ

Description: Fichte’s text binds moral formation, art, and social order into a single project that aims at the elevation of humanity as a whole. The moral educator stands at the center of communal life, since "The entirely proper and characteristic duty of the teacher of the people is that of good example," and "The faith of the congregation rests for the most part on his, and, if one takes the matter strictly, is for the most part not much else than a faith in his faith." Yet moral life is not sustained by doctrine alone, for fine art works upon the whole person and "makes the transcendental standpoint into the common one." Hence "Aesthetic sense is not virtue; for the moral law demands self-sufficiency according to concepts, but the former comes of itself without all concepts. Yet it is preparation for virtue; it prepares the ground for it, and when morality enters, it finds half the work, the liberation from the bonds of sensuousness, already completed." This formative power is inseparable from a communal division of labor ordered toward freedom: "The higher are the spirit of the one great whole of humanity; the lower the limbs of the same," and the health of the body politic depends on the smooth reciprocity of understanding and execution. The political core clarifies Fichte’s Kantian allegiance while foreshadowing and contesting Hegelian themes. In a Kantian vein, right is unconditional and nonconsequential, since "Right is because it ought to be; it is absolute; it ought to be carried through, even if no one thereby should fare well," and the ruler is only the administrator of the common will under a norm that reason supplies. At the same time, Fichte extends Kant by weaving aesthetic cultivation and social pedagogy into the path from sensibility to autonomy, giving art a direct role in moral readiness rather than only a reflective one. With Hegel he shares an organic image of ethical life and estates, as when the community is figured as spirit and limbs, and he anticipates constitutional accountability, for "he governs as if he were responsible, so that he is always ready to render account, if it were demanded." Yet against Hegel’s later subordination of abstract right to objective spirit, Fichte preserves the priority of the I and of natural right as an inviolable measure that even the historical state must answer to, so that culture, law, and office remain instruments of freedom rather than its replacement. This modern professional translation delivers scholarly depth with amplifying materials to place Fichte's philosophy in its social and intellectual context. This critical reader's edition includes an extensive afterword tracing his personal relationship with both Hegel and Kant. Fichte was also close with Kant, to the point where Kant helped him publish his first philosophy book. Fichte considered himself an heir of Kant's philosophy. But over the decades, Kant broke the relationship by stating that his system was "completely indefensible" and that Fichte had transformed critical philosophy into something Kant didn't recognize - a form of idealism that eliminated the thing-in-itself entirely and made everything dependent on the activity of the ego. Fichte and Hegel knew each other during their time at the University of Jena and Hegel was influenced by Fichte's idealist philosophy, but he later developed sharp criticisms of Fichte's system. Hegel eventually saw Fichte's philosophy as incomplete and overly subjective, which he argued in works like the "Phenomenology of Spirit." Fichte influenced Schopenhauer's concept of the irrational Will, Freud's Ego and Sartre's Existentialism. In recent decades, Fichte was revitalized by Žižek's praise for his subjective negativity as highlighting the Void of the Real. This edition also contains a comprehensive timeline connects the major events of Fichte's life with world events, an glossary of Critical Philosophical and Romantic Idealist terminology, and a detailed index provides an authoritative guide to his complete writings to bring to life this critical late 18th century metaphysician.We have made it easy for you to find a PDF Ebooks without any digging. And by having access to our ebooks online or by storing it on your computer, you have convenient answers with System of Ethics According to the Principles of the Doctrine of Science. To get started finding System of Ethics According to the Principles of the Doctrine of Science, you are right to find our website which has a comprehensive collection of manuals listed.
Our library is the biggest of these that have literally hundreds of thousands of different products represented.

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System of Ethics According to the Principles of the Doctrine of Science

System of Ethics According to the Principles of the Doctrine of Science

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