Download Thinking Through the Wissenschaftslehre: Themes from by Daniel Breazeale PDF
By Daniel Breazeale
Daniel Breazeale provides a severe research of the early philosophy of J.G. Fichte, and the model of the Wissenschaftslehre or "doctrine of technological know-how" that Fichte built in Jena among 1794 and 1799. The publication is meant to help critical readers of their efforts to appreciate Fichte's philosophy in the context of its personal period and to orient them within the ongoing scholarly debates in regards to the personality and importance of the Wissenschaftslehre. Breazeale specializes in explaining what Fichte used to be (and used to be now not) attempting to accomplish and accurately how he proposed to complete this, in addition to upon the problems implicit in his undertaking and his frequently novel recommendations for overcoming them. To this finish, the amount addresses a number of particular topics, matters, and difficulties that would be established to any scholar of Fichte's early writings and which remain fiercely debated by way of his interpreters. those contain: the connection of the finite human self to the in simple terms self-positing I, transcendental philosophy as a "pragmatic background of the mind," Fichte's "synthetic" approach to philosophizing, the viewpoint of lifestyles vs. the perspective of hypothesis, the extra-philosophical presuppositions and implications of the Wissenschaftslehre, the several senses of "intellectual instinct" in Fichte's early writings, the arguable doctrine of the "check" (Anstoss) upon the unfastened activities of the I, some of the theoretical and functional projects of philosophy, the refutation of dogmatism and the "choice" of a philosophical viewpoint, the connection of transcendental idealism to skepticism, the pursuits of cause, and the challenging "primacy of the sensible" in Fichte's suggestion.
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Extra info for Thinking Through the Wissenschaftslehre: Themes from Fichte's Early Philosophy
Sample text
A key premise of this deduction is that it is simply a psychological fact—or, if one prefers, a contingent feature of our “subjective constitution”—that we find ourselves unable to will absolute right so long as we remain uncertain whether our actions can produce any real effect in the sensible world. Even if this premise were true, it could not be determined to be true a priori. The certainty of the postulates and the necessity of affirming the reality of their objects is therefore no less “hypothetical” in character than that of “wishing” for a revelation.
124–25. See VKO, GA, I/1: 106–7; SW, V: 150–52; CR, pp. 125–26. ; CR, p. ” This is then illustrated with the example of the hope to meet deceased persons in the infinite future. 56 See the note on the subject in the Introduction to the KU (AA, V: 177–78). 57 VKO, GA, I/1: 106–7; SW, V: 151–52; CR, pp. 125–26. 58 VKO, GA, I/1: 108; SW, V: 153; CR, p. 127. 54 16 T H I N K I N G T H RO U G H T H E W I S S E N S C H A F T S L E H R E As we have observed, purely rational faith in the postulates is based upon an a priori determination of the (higher) faculty of desire, combined with a reflective recognition on the part of the finite moral agent that his own actions and nature are also subject to natural laws.
Neither of these beliefs is totally arbitrary, of course, but neither can 72 VKO, GA, I/1: 32; SW, V: 53; CR, p. 40. ”73 This, to be sure, is something; but it is also a great deal less than what Fichte claims to have established in the Versuch. One cannot deny that God might exist or that a particular appearance might be a revelation; indeed, one might well find oneself wishing that both were the case. This, however, appears to be all that is actually demonstrated in Fichte’s Versuch. In the end, Fichte’s only partially successful efforts to distinguish the concept of revelation from the Ideas of reason really serve to call attention to a general difficulty with the entire Critical theory of the postulates of practical reason, difficulties that cannot, one might argue, be resolved without some major revisions in the Critical philosophy as a whole.