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abso absolute form absolute Freedom absolute knowledge absolute substance absolute Thinking accidental according actual knowledge altogether antinomy appears become character cognition comprehend conception condition confinedness connection consciousness consequently construction contem deduction described determined determinedness empirical eternal explain fact factical knowledge feeling form of knowledge formal Freedom formaliter former Freedom of knowledge ground ground-form hence highest ideal immediate impulse individual infinite infinitely divisible infinity inner inseparable intellectual contemplation J. G. FICHTE Kant Kant's Knowledge posits ledge light lute manifestation manifold manner matter merely Moral Law nature necessarily negative freedom ness never Non-Ego not-Being object original particular penetrated perception plation positive freedom possible Practical Reason presupposed priori pure thinking quantitating realized reflection regard relation remains repose result Science of Knowledge seizes separates simply space Spinoza standpoint substance synthesis thought tion tivating transcendental transcendental Idealism unchangeable unity universe whole
Page 173 - The former view of a countless multitude of worlds annihilates as it were my importance as an animal creature...
Page 87 - We return here_to the same proposition expressed above : formal Freedom, as such, is the only ground of quantitability and of all the results thereof. Even space is only quantitability, and nothing enters it which might originate from the thing per se. Finally, the substantial, solid, and resting space, is, according to the above, the original light, before all actual knowledge, only thinkable and intelligible—but not visible and not to be contemplated—as produced through Freedom.
Page i - NEW EXPOSITION OF THE SCIENCE OF KNOWLEDGE. By JG Fichte. Translated from the German by AE Kroeger.
Page 173 - Two things fill the soul with ever new and increasing admiration and reverence, the oftener and more prolongedly one is busied with reflection upon them : the starry heavens above me, and the moral law within me." Under such a teacher it will be impossible for our children to grow up in the naive and superficial view of the scoffer, or again, in that equally destructive and ruinous attitude of...
Page 170 - Now, this endless progress is only possible on the supposition of an endless duration of the existence and personality of the same rational being (which is called the immortality of the soul).
Page 176 - NO. 222. 3 and it is this harmony which shows how we must view the existence of a world of the pure ego within a world of pure mechanism. The world of mechanism "corresponds," as Swedenborg would express it, to the world of intelligence; or, in Fichte's terminology, the world of Nature can be comprehended in its relation to the ego only as a moral world. The same principle which lies at the basis of the doctrine of a pre-established harmony fixes Leibnitz's exposition of freedom. Precisely as every...
Page 180 - All generation of material things and their forms must be judged as possible in accordance with merely mechanical laws' and the maxim that 'Some products of material nature cannot be judged as possible according to merely mechanical laws (judging them requires an entirely different law of causality, namely that of final causes)'.
Page v - tis ever brought Into my knowing, it becomes a thought, Clad with thought's garb like other thoughts of mine.' The obstacle, my friend, is very clear : It is thyself. Whate'er can die resign, And God alone will hence breathe in thy breath. Note well what may survive this partial death, Then shall the hull to thee as hull appear, And thou shalt see unveiled the life divine." * Jan. 27, 1814, this prophet and seer passed away. We seek in Fichte not facts, but inspiration. When we feel that we are clay,...
Page v - ... Leibnitz' great conception of a universal inter-relation did not, however, at once take possession of the world of thought. Isolation was still dominant in church, state and school, although Fichte then wrote: "The trlunal One Lives In my life and seeth In my sight. God only Is — and God Is naught but life ! And yet thou knowest and I know with thee. If such a thing as knowing then can be Must It not be a knowing of God's life?
Page 87 - The construction of'space, according to the second link of the synthesis, is a talting hold of itself on the part of light, a self-penetration of light, ever from one point and realized within knowledge itself; a secondary condition of light, which, for the sake of distinguishing it, we shall term clearness, the act enlightening.