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  1. Situating Hegel: From Transcendental Philosophy to a Phenomenology of Spirit.Michael Baur - forthcoming - In Kenneth Westphal & Marian Bykova (eds.), The Palgrave Hegel Hanbook. New York, NY:
    Michael Baur, "Situating Hegel: From Transcendental Philosophy to a Phenomenology of Spirit," in the Palgrave Hegel Handbook, edited by Marian Bykova and Kenneth Westphal (New York, NY: Palgrave Macmillan, 2020).
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  2. Religion and Early German Romanticism.Jacqueline Mariña - forthcoming - In Elizabeth Millan (ed.), Palgrave Handbook of German Romantic Philosophy.
    This paper explores the reception of Kant's understanding of consciousness by both Romantics and Idealists from 1785 to 1799, and traces its impact on the theory of religion. I first look at Kant's understanding of consciousness as developed in the first Critique, and then looks at how figures such as Fichte, Jacobi, Hölderlin, Novalis, and Schleiermacher received this theory of consciousness and its implications for their understanding of religion.
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  3. The Human Vocation and the Question of the Earth: Karoline von Günderrode's Philosophy of Nature.Dalia Nassar - forthcoming - Archiv für Geschichte der Philosophie 104.
    Contra widespread readings of Karoline von Günderrode’s 1805 “Idea of the Earth (Idee der Erde)” as a creative adaptation of Schelling’s philosophy of nature, this article proposes that “Idea of the Earth” furnishes a moral account of the human relation to the natural world, one which does not map onto any of the more well-known romantic or idealist accounts of the human-nature relation. Specifically, I argue that “Idea of the Earth” responds to the great Enlightenment question concerning the human vocation, (...)
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  4. Art, Authenticity, and Understanding.David Suarez - forthcoming - In Jens Pier & Aron Schwertner (eds.), Limits of Intelligibility: Issues from Kant and Wittgenstein. Routledge.
    Early 20th century debates over the possibility of ‘metaphysics’ are grounded in a set of questions and answers whose central themes are already delineated in Kant’s critical philosophy. Wittgenstein and Carnap are sympathetic to Kant’s dismissal of transcendent metaphysics, but skeptical that there could be any substantive account of the fundamental conditions of our meaning-making. By contrast, Heidegger follows Fichte and the early German Romantics in seeing answers to the problems raised by metacritique not in science, but in the non-discursive (...)
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  5. Knot of the World: German Idealism Between Annihilation and Construction.Kirill Chepurin - 2021 - In Kirill Chepurin & Alex Dubilet (eds.), Nothing Absolute: German Idealism and the Question of Political Theology. New York City, New York, USA: Fordham University Press. pp. 35-53.
    Through an analysis of the ultimate telos of the world and of the subject’s striving in Schelling, the late Fichte, and Friedrich Schlegel—as well as via such concepts as the absolute, bliss, nothingness, God, chaos, and irony—this essay reconfigures German Idealism and Romanticism as spanning the conceptual space between two poles, world-annihilation and world-construction, and traces the ways in which these thinkers attempted to resolve what this essay calls the "transcendental knot," or to think the way the world is without (...)
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  6. The Struggle is Real: An Exploration of 19th Century Notions of Striving, Dialectic, and General Unrest.Dustin Gray - 2021 - Dialogue: Journal of Phi Sigma Tau 63 (2-3):160-7.
    In the comprehension of many 19th century European philosophers, there seems ever present in much of the work, a shared notion of struggle. This notion seems mainly to arise within the confines of human consciousness. The notion of struggle is in fact pervasive in contemporary thought as well, and could simply be inherent to human nature. However, I will maintain specific focus on the notion of struggle as brought to light by a sampling of works by three relevant 19th century (...)
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  7. A Reason to Know.Olof Leffler - 2021 - Journal of Value Inquiry:1-19.
    It is often thought that desire-based versions of reasons internalism, according to which our practical reasons depend on what we desire, are committed to denying that we have any categorical reasons. I shall argue, however, that such theories are committed to a universal desire which gives rise to an unexpected categorical reason – a reason to know our surroundings. I will arrive at this conclusion by using Fichte’s argument for thinking that security from unpredictable and powerful forces of nature is (...)
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  8. Suspending the World: Romantic Irony and Idealist System.Kirill Chepurin - 2020 - Philosophy and Rhetoric 53 (2):111-133.
    This paper revisits the rhetorics of system and irony in Fichte and Friedrich Schlegel in order to theorize the utopic operation and standpoint that, I argue, system and irony share. Both system and irony transport the speculative speaker to the impossible zero point preceding and suspending the construction of any binary terms or the world itself—an immanent nonplace (of the in-itself, nothingness, or chaos) that cannot be inscribed into the world's regime of comprehensibility and possibility. It is because the philosopher (...)
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  9. Fichte et la puissante impuissance du langage.Luis Fellipe Garcia - 2020 - Archives de Philosophie 83 (1):19-32.
    Cet article montre que Fichte développe une originelle conception du langage dans ses Discours à la Nation allemande d’où il ressort non seulement le besoin de retraduire des concepts philosophiques dans un langage populaire comme aussi celui de formuler un langage plus malléable pour la philosophie en tant que telle. Afin d’explorer cette hypothèse, notre propos suivra les étapes suivantes : (i) nous analyserons la conception fichtéenne du rapport entre popularisation et flexibilisation du langage, ce qui nous permettra (ii) d’explorer (...)
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  10. Techniques of Bridging the Gulf: Dialectic and Reductionism in McDowell and Fichte.Jens Lemanski - 2020 - Edukacja Filozoficzna 69 (1):7-36.
    “Dialectic” has been a matter of growing interest in contemporary philosophy. The present article analyzes dialectical methods and positions them by reference to two paradigmatic texts of German idealism and analytic philosophy, i.e. J.G. Fichte’s Science of Knowing (1804) and J. McDowell’s Mind and World. Both dialectical approaches will be interpreted with regard to their contribution in the debate on reductionism and anti-reductionism: both Fichte and McDowell claim that philosophical positions and logical terms stand in a dualistic relationship to one (...)
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  11. Reason, ideas and their functions in classical German philosophy [in Russian] | Разум, идеи и их функции в классической немецкой философии.Michael Lewin - 2020 - Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36 (1):4-23.
    Over the last two decades there has been a growing interest in the transcendental dialectic of Critique of Pure Reason in Germany. Authors, however, often do not pay enough attention to the fact that Kant’s theory of reason (in the narrow sense) and the concept of ideas derived from it is not limited to this text. The purpose of this article is to compare and analyze the functionality of mind as a subjective ability developed by Kant and Fichte with the (...)
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  12. Der Stachel der Selbsttätigkeit und das Ausschöpfen der Freiheit. Zur Vollständigkeit der fünf Weltansichten beim späten Fichte.Michael Lewin - 2020 - Fichte-Studien 48:204-219.
    In the later Fichte the reflection splits the world into a fivefoldness of its possible view. To get through all the a priori arranged levels from sensuality to the Doctrine of Science means to use up all the possibilities of the views of the world. I will examine whether Fichte can offer us a direct proof of completeness of the standpoints or at least show indirectly that there must be exactly five of them. Which answer would he give us if (...)
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  13. The Ambiguity in Schopenhauer’s Doctrine of the Thing-in-Itself.Vasfi Onur Özen - 2020 - Review of Metaphysics 74 (294):251-288.
    The general attitude towards Arthur Schopenhauer’s metaphysics is rather fiercely critical and at times even tendentious. It seems that the figure of Schopenhauer as an irredeemably flawed, stubborn, and contradictory philosopher serves as a leitmotiv among scholars. Schopenhauer’s identification of the thing-in-itself with the will continues to be a thorny puzzle in the secondary literature, and it presents perhaps the greatest challenge to Schopenhauer scholars. Schopenhauer borrows the term ‘thing-in-itself’ from Immanuel Kant, who uses it to refer to a reality (...)
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  14. The Second Person in Fichte and Levinas.Owen Ware & Michael L. Morgan - 2020 - Graduate Faculty Philosophy Journal 41 (2):1-20.
    Levinas never engaged closely with Fichte’s work, but there are two places in the chapter “Substitution,” in Otherwise than Being (1974), where he mentions Fichte by name. The point that Levinas underscores in both of these passages is that the other’s encounter with the subject is not the outcome of the subject’s freedom; it is not posited by the subject, as Fichte has it, but is prior to any free activity. The aim of this paper is to deepen the comparison (...)
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  15. La crítica de Hegel a la tesis fichteana del obstáculo (Anstoß).Hector Ferreiro - 2019 - In Mariano L. Gaudio & María Jimena Solé (eds.), Fichte en el laberinto del idealismo. Buenos Aires: RAGIF Ediciones. pp. 665-696.
    La doctrina del choque (Anstoß), que Fichte desarrolla ante todo en el Fundamento de toda la Doctrina de la Ciencia, pero también en otros escritos de la época de Jena, ha sido desde antaño objeto de crítica tanto por los admiradores como por los detractores de la filosofía fichteana. Existen al menos dos modos específicamente diferentes y aparentemente contrapuestos de comprender su sentido: según una lectura, el choque sería una autoafección del propio Yo; según otra, un residuo realista, en última (...)
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  16. The Concept of Persons in Kant and Fichte.Owen Ware - 2019 - In Antonia LoLordo (ed.), Persons: A History. Oxford University Press.
    It is well known that Kant seeks to discredit rational psychology on the grounds that we cannot access the nature of the soul by reflecting upon the ‘I think’ of self-consciousness. What is far less understood, however, is why Kant still believes the theorems of rational psychology are analytically true insofar as they represent the ‘I’ through the categories of substance, reality, unity, and existence. Early post-Kantian thinkers like Fichte would abandon this restriction and approach the concept of the ‘I’ (...)
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  17. Fichte's Deduction of the Moral Law.Owen Ware - 2019 - In Steven Hoeltzel (ed.), Palgrave Fichte Handbook. Palgrave. pp. 239-256.
    It is often assumed that Fichte's aim in Part I of the System of Ethics is to provide a deduction of the moral law, the very thing that Kant – after years of unsuccessful attempts – deemed impossible. On this familiar reading, what Kant eventually viewed as an underivable 'fact' (Factum), the authority of the moral law, is what Fichte traces to its highest ground in what he calls the principle of the 'I'. However, scholars have largely overlooked a passage (...)
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  18. Fichte’s Method of Moral Justification.Owen Ware - 2019 - British Journal for the History of Philosophy 27 (6):1173-1193.
    While Kant’s claim that the moral law discloses our freedom to us has been extensively discussed in recent decades, the reactions to this claim among Kant’s immediate successors have gone largely overlooked by scholars. Reinhold, Creuzer, and Maimon were among three prominent thinkers of the era unwilling to follow Kant in making the moral law the condition for knowing our freedom. Maimon went so far as to reject Kant’s method of appealing to our everyday awareness of duty on the grounds (...)
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  19. Fichte’s Normative Ethics: Deontological or Teleological?Owen Ware - 2018 - Mind 127 (506):565-584.
    One of the most controversial issues to emerge in recent studies of Fichte concerns the status of his normative ethics, i.e., his theory of what makes actions morally good or bad. Scholars are divided over Fichte’s view regarding the ‘final end’ of moral striving, since it appears this end can be either a specific goal permitting maximizing calculations (the consequentialist reading defended by Kosch 2015), or an indeterminate goal permitting only duty-based decisions (the deontological reading defended by Wood 2016). While (...)
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  20. Kants Denkraum: Subjektivität Als Prinzip. Interview MIT Prof. Dr. Jürgen Stolzenberg.Andrey S. Zilber - 2018 - Kantian Journal 37 (3):77-96.
    This interview with Professor Dr Jürgen Stolzenberg, board member of the Kant-Gesellschaft and co-editor of the Kant-Lexikon (2015), explores a wide range of topics — from Leibniz and Wolff to Heidegger and Husserl. The leading idea of Stolzenberg’s philosophical research is the justification of the principle of modern subjectivity in Kant’s philosophy and its transformations until our days. He discusses the meaning and development of the concept of self-consciousness and the understanding of subjectivity in Kant’s ethics as well as in (...)
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  21. Imagining Modernity: Kant's Wager on Possibility.Augustin Dumont - 2017 - Graduate Faculty Philosophy Journal 38 (1):53-86.
    In the introduction to the Critique of Pure Reason (2nd edition), Kant claims that a transcendental cognition is a one ‘that is occupied not so much with objects but rather with our mode of cognition of objects insofar as is this ought to be possible a priori (a priori möglich sein soll)’. In this paper, I argue that Kant scholarship should take into account the specific signification of the term ‘sollen’, which might require us to reconsider the usual distinction between (...)
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  22. Psychologischer Skeptizismus. Nietzsches Kritik Am Deutschen Idealismus.Michael Lewin - 2017 - Coincidentia. Zeitschrift für Europäische Geistesgeschichte 8:383-406.
    Eine Untersuchung zu Nietzsches Kritik am Deutschen Idealismus im Rahmen seiner allgemeinen Idealismuskritik und seiner Lehre vom Willen zur Macht.
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  23. Selfhood and Relationality.Jacqueline Mariña - 2017 - In Joel Rasmussen, Judith Wolfe & Johannes Zachhuber (eds.), Oxford Handbook for Nineteenth Century Christian Thought. Oxford University Press. pp. 127-142.
    Nineteenth century Christian thought about self and relationality was stamped by the reception of Kant’s groundbreaking revision to the Cartesian cogito. For René Descartes (1596-1650), the self is a thinking thing (res cogitans), a simple substance retaining its unity and identity over time. For Immanuel Kant (1724-1804), on the other hand, consciousness is not a substance but an ongoing activity having a double constitution, or two moments: first, the original activity of consciousness, what Kant would call original apperception, and second, (...)
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  24. The Causes of Our Belief in Free Will: Spinoza on Necessary, ‘Innate,’ yet False Cognition.Yitzhak Y. Melamed - 2017 - In Spinoza’s Ethics: A Critical Guide. Cambridge University Press.
    This chapter will discuss Spinoza’s critique of free will, though our brief study of this topic in the first part of the chapter will aim primarily at preparing us to address the main topic of the chapter, which is Spinoza’s explanation of the reasons which force us to believe in free will. At times, Spinoza seems to come very close to asserting the paradoxical claim that we are not free to avoid belief in free will. In the second part of (...)
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  25. Fichte on Conscience.Owen Ware - 2017 - Philosophy and Phenomenological Research 95 (2):376-394.
    There is no question that Fichte's theory of conscience is central to his system of ethics. Yet his descriptions of its role in practical deliberation appear inconsistent, if not contradictory. Many scholars have claimed that for Fichte conscience plays a material role by providing the content of our moral obligations—the Material Function View. Some have denied this, however, claiming that conscience only plays a formal role by testing our moral convictions in any given case—the Formal Function View. My aim in (...)
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  26. Intersubjectivity, Species-Being, Actual Occasions: Social Ontology From Fichte to Whitehead.Weekes Anderson - 2016 - In Lukaszc Lamza & Jakub Dziadkowiec (eds.), Recent Advances in the Creation of a Process-Based Worldview: Human Life in Process. Cambridge: Cambridge Scholars Publishing. pp. 47–59.
    Whitehead claims there is only one type of individual in the universe—the actual entity—but there are necessarily multiple tokens of this type. This turns out to be paradoxical. Nevertheless, a type of individuality that is necessarily plural because, for each token, relations to other tokens are constitutive is something familiar from ordinary language, everyday politics, and, not least, 19th century German social thought. Whitehead’s actual entity generalizes the notion of species-being we find in Fichte, Feuerbach, and Marx. The rationale for (...)
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  27. Trascendentale.Alberto Vanzo - 2016 - In Luca Illetterati & Paolo Giuspoli (eds.), Filosofia classica tedesca: Le parole chiave. Carocci.
    This chapter explores Kant’s, Reinhold’s, Fichte’s, and Hegel’s stances toward transcendental philosophy and transcendental arguments. Having explained the new meaning that Kant assigned to the term ‘transcendental’, the chapter surveys his attempt to develop a transcendental philosophy by employing transcendental arguments. Since these arguments presuppose unproven matters of fact, authors who were deeply concerned by scepticism deemed them unsuitable for the task. The chapter explains how Reinhold and Fichte sought to establish solid foundations for transcendental philosophy without relying on transcendental (...)
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  28. Kant on the Ontological Argument.Ian Proops - 2015 - Noûs 49 (1):1-27.
    The article examines Kant's various criticisms of the broadly Cartesian ontological argument as they are developed in the Critique of Pure Reason. It is argued that each of these criticisms is effective against its intended target, and that these targets include—in addition to Descartes himself—Leibniz, Wolff, and Baumgarten. It is argued that Kant's most famous criticism—the charge that being is not a real predicate—is directed exclusively against Leibniz. Kant's argument for this thesis—the argument proceeding from his example of a hundred (...)
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  29. Hermann Lotze: An Intellectual Biography.William R. Woodward - 2015 - New York: Cambridge University Press.
    As a philosopher, psychologist, and physician, the German thinker Hermann Lotze defies classification. Working in the mid-nineteenth-century era of programmatic realism, he critically reviewed and rearranged theories and concepts in books on pathology, physiology, medical psychology, anthropology, history, aesthetics, metaphysics, logic, and religion. Leading anatomists and physiologists reworked his hypotheses about the central and autonomic nervous systems. Dozens of fin-de-siècle philosophical contemporaries emulated him, yet often without acknowledgment, precisely because he had made conjecture and refutation into a method. In spite (...)
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  30. Ontological Catastrophe: Zizek and the Paradoxical Metaphysics of German Idealism.Joseph Carew - 2014 - Ann Arbor: Open Humanities Press.
    In Ontological Catastrophe, Joseph Carew takes up the central question guiding Slavoj Žižek’s philosophy: How could something like phenomenal reality emerge out of the meaninglessness of the Real? Carefully reconstructing and expanding upon his controversial reactualization of German Idealism, Carew argues that Žižek offers us an original, but perhaps terrifying, response: experience is possible only if we presuppose a prior moment of breakdown as the ontogenetic basis of subjectivity. Drawing upon resources found in Žižek, Lacanian psychoanalysis, and post-Kantian philosophy, Carew (...)
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  31. Review of Ezequiel L Posesorski, Between Reinhold and Fichte: August Ludwig Hülsen's Contribution to the Emergence of German Idealism (Karlsruhe: KIT, 2012).Yitzhak Melamed - 2014 - Journal of the History of Philosophy 52 (2):382-383.
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  32. The Vocation of the Christian Scholar: A Fichtean Analysis.Domenic Marbaniang - 2013 - NATA Journal 3 (1).
    Johann Fichte gave a lecture on The Vocation of the Scholar. The article explores its applicability for the Vocation of the Christian Scholar.
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  33. Ein analytisches Missverständnis - Zum Verhältnis von Ontologie und Möglichkeitsbedingungen.Patrick Gruneberg - 2012 - Fichte-Studien 36:3-19.
    Die Rezeption der Philosophie Fichtes bzw. des transzendentalphilosophischen Denkens im Ausgang von Kant in der Strömung, die man gemeinhin die Analytische (Sprach)Philosophie nennt, ist von einigen basalen Missverständnissen geprägt, die eine kritische Auseinandersetzung von vornherein fast ausschließen. In dieser Untersuchung soll anhand des transzendentalen Status der Fichteschen Theoriebildung eines dieser Missverständnisse geklärt werden.
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  34. Apperzeption und idealrealistische Begründung.Patrick Grüneberg - 2011 - In Elena Ficara (ed.), Die Begründung der Philosophie im Deutschen Idealismus. Königshausen & Neumann. pp. 221--230.
    Das Projekt einer Begründung der Philosophie, insbesondere der Metaphysik als Wissenschaft, verbindet sich programmatisch mit dem kritischen Werk Kants und dort mit dem Konzept der transzendentalen Apperzeption. Dieser „höchste Punkt“ bildete seinerseits auch einen der zentralen Anknüpfungspunkte nachfolgender idealistischer Entwürfe und sich daraus entwickelnder Systeme. Die nachkantische Entwicklung wird dabei häufig mit dem Rubrum einer spekulativen Überhöhung des transzendentalen Kritizismus Kants belegt. Dabei ging es Fichte, Schelling, Hegel, Schopenhauer – um nur die prominenten Vertreter zu nennen – in erster Linie (...)
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  35. Jacobi e l'interpretazione fichtiana della Lettera a Fichte (1799, 1816). Realismo, idealismo, nichilismo.Ariberto Acerbi - 2010 - Acta Philosophica 19 (1):11-36.
    Philosophical reflections about the complex relationship between Jacobi and Fichte on realism and idealism.
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  36. Fichte: Kantian or Spinozian? Three Interpretations of the Absolute I.Alexandre Guilherme - 2010 - South African Journal of Philosophy 29 (1):1-16.
    Fichte is the first great Post-Kantian Idealist and his debt to Spinozism has been acknowledged by virtually all of his commentators. However, the extent of Spinoza’s influence on Fichte has not been spelled out in much detail. In response to this I propose to do two things. Firstly, I propose to provide a typology of interpretations of Fichte’s Absolute I, as some commentators seem to get entangled in these different interpretations, which can be very confusing to their readership. Secondly, I (...)
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  37. Michael Quante, Hegel's Concept of Action. [REVIEW]Yitzhak Y. Melamed - 2010 - Philosophical Review 119 (4):593-5.
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  38. Addresses to the German Nation.Nedim Nomer - 2010 - History of Political Thought 31 (4):710-712.
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  39. Fichte's Voluntarism.Owen Ware - 2010 - European Journal of Philosophy 18 (2):262-282.
    Abstract: In recent work Stephen Darwall has attacked what he calls J. G. Fichte's ‘voluntarist’ thesis, the idea—on Darwall's reading—that I am bound by obligations of respect to another person by virtue of my choice to interact with him. Darwall argues that voluntary choice is incompatible with the normative force behind the concept of a person, which demands my respect non-voluntarily. He in turn defends a ‘presuppositional’ thesis which claims that I am bound by obligations of respect simply by recognizing (...)
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  40. »Fiat iustitia, pereat mundus« - hegels diskussion fichtescher rechtsphilosophie in methodenkritischer perspektive.Patrick Grüneberg - 2009 - Hegel-Jahrbuch 2009 (1):144--148.
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  41. Inwiefern die Wirklichkeit nichts ist.Patrick Grüneberg - 2009 - Fichte-Studien 34:119-134.
    In der Wissenschaftslehre 1805 entwickelt Fichte aus der Analyse der Existenz als der Wissensform das höchst interessante, und zunächst paradox erscheinende Resultat, daß „[d]ie Wirklichkeit eben nicht wirklich [ist]. Als Nichts läßt sie sich ableiten, u ists.“ Im folgenden werde ich das genannte Resultat in seinem Entstehungszusammenhang im Gang der Wissenschaftslehre 1805 darstellen, um ersichtlich zu machen, inwiefern die empirische Wirklichkeit trotz ihrer empirischen Fülle bzw. Materialität in genetischer bzw. transzendentaler Perspektive gerade als eine Leerheit auftreten muß, damit die Struktur (...)
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  42. Kommentar gegen und über den ersten Grundsatz der Fichtischen Wissenschaftslehre nebst einem Epilog wider das Fichtisch-idealistische System.Patrick Grüneberg - 2009 - Fichte-Studien 33:289-290.
    Mi der Herausgabe von Christian Friedrich Boehmes Kommentar ueber und gegen den ersten Grundsatz der Fichtischen Wissenschaftslehre erscheint der Neudruck einer 1802 verfaßten textanalytischen Untersuchung eines der zentralen Theoreme der Jenaer Philosophie Fichtes. Boehme beabsichtigt, eine Analyse des setzenden Ich der Grundlage zu geben, die die Unzureichendheit dieses Prinzips zur Begruendung von Wissen und damit auch der Philosophie selbst klar macht.
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  43. Der Transzendentale Gott.Patrick Grüneberg - 2009 - In Chistoph Asmuth & Kazimir Drilo (eds.), Der Eine oder der Andere. "Gott" in der klassischen deutschen Philosophie und im Denken der Gegenwart. Mohr Siebeck. pp. 207--224.
    In Auseinandersetzung mit den postmodernen Autoren Gianni Vattimo und Don Cupitt wird ausgehend von Fichtes Wissenschaftslehre 1805 ein transzendentallogischer Gottesbegriff entwickelt. Mit Bezug auf die Ausführungen Vattimos wird deutlich, dass ein religiöses Bedürfnis sicherlich nicht durch eine metaphysische bzw. in diesem Fall transzendentale Grundlegung disqualifiziert werden muss. Vielmehr gilt es, ein Grundlegungsdenken und ein Bedürfnisdenken zunähst deutlich zu differenzieren, um dann mögliche Bezüge herstellen zu können.
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  44. Wie kann die transzendentale Apperzeption ›gehaltvoll‹ werden bzw. die Rezeptivität spontan?Patrick Grüneberg - 2009 - Fichte-Studien 33:49-63.
    Das natürlich vorkommende Phänomen, das den Ausgangspunkt der vorliegenden Untersuchung ausmacht, ist das empirische Bewußtsein. Betrachtet man die Inhalte des menschlichen, empirischen Bewußtseins, dann fällt auf, daß diese grundsätzlich in zwei Klassen aufgeteilt werden können: Zum einen gibt es spontane Vorstellungen, die der Willkür des empirischen Subjekts unterliegen, etwa Phantasien, Pläne, (Handlungs)entscheidungen oder Spekulationen. Zum anderen hat das Subjekt räumlich und zeitlich strukturierte Vorstellungen, die ihm derart gegeben sind, daß es sich intentional auf Gegenstände und Prozesse innerer und äußerer Wahrnehmung (...)
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  45. Aesthetic Emotions and the Ethics of Authenticity.Seth Joshua Thomas - 2009 - Philosophy Today 53 (3):231-247.
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  46. Ist die Identität des Selbstbewußtseins in Fichtes System unerreichbar? Hegels methodologische Kritik in der Differenzschrift.Patrick Grüneberg - 2007 - Hegel-Jahrbuch 2 (1):121--125.
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  47. Fichtes transzendentalphilosophische Fichtes und die Leib-Seele- / Körper-Geist-Dichotomie.Patrick Grüneberg - 2007 - In Christoph Asmuth (ed.), Leiblichkeit - Interpersonalität - Anerkennung. Transzendentalphilosophie und Person. Transcript. pp. 90--106.
    Die transzendentalphilosophische Theorie Johann Gottlieb Fichtes bietet eine Konzeption, mittels derer sich strukturelle bzw. methodologische Schwierigkeiten einer philosophischen Theoriebildung über das empirische Bewusstsein nicht nur vermeiden, sondern produktiv instrumentalisieren lassen. Um der gegenwärtig naturalistisch geprägten Bewusstseinsphilosophie einen logisch-begrifflich bzw. apriorisch fundierten Ansatz gegenüberzustellen, stehen im folgenden einzelne Theoriestücke des Fichteschen Systems zentral, die der besonderen Struktur des empirischen Bewusstseins gerecht werden können.
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  48. El problema del límite según Hegel.Pedro Karczmarczyk - 2007 - Revista Eletrônica Estudos Hegelianos 4 (6):1-20.
    Resumen: En este trabajo examino la concepción hegeliana del límite intentando clarificar sus principales características.Comienzo ubicando la filosofía hegeliana en el contexto filosófico más general del idealismo alemán, entendiendoeste movimiento como aquel comprometido en el proyecto de proporcionar una deducción trascendental de loabsoluto. Dado este contexto, procedo a examinar las críticas de Hegel a a la filosofía de Kant, principalmente en la“introducción a la Fenomenología del espíritu . El artículo concluye evaluando la adecuación de la elucidación deltratamiento hegeliano del problema (...)
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  49. Fichte’s Impossible Contract.Michael Baur - 2006 - In Tom Rockmore & Daniel Breazeale (eds.), Rights, Bodies, Recognition: New Essays on Fichte’s Foundations of Natural Right. Aldershot, UK: pp. 11-25.
    As I hope to show in this paper, Fichte’s rejection of traditional social contractarian accounts of human social relations is related to his rejection of the search for a criterion, or external standard, by which we might measure our knowledge in epistemology. More specifically, Fichte’s account of the impossibility of a normative social contract (as traditionally construed) is related to his account of the impossibility of our knowing things as they might be “in themselves,” separate from and independent of our (...)
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  50. Fichtes Theorie des Naturrechts. Dohrn - 2006 - In W. Bock (ed.), Gesetz und Gesetzlichkeit in den Wissenschaften. Wissenschaftliche Buchgesellschaft. pp. 119-135.
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