约翰·哥特利布·费希特
在费希特看来，自我不是一个事物，而是一种行动：它通过自己的活动创造自身，而世界是它为了自由所需要的阻力。
定位
自我设定自身与非我：知识学是一种自由的哲学。
核心思想
- 事实行动（Tathandlung）
- 自我与非我
- 承认
影响
受影响于 3
巴鲁赫·斯宾诺莎
受其影响 ✓
Fichte’s Wissenschaftslehre (1794) put the absolute I where Spinoza had put substance, and Fichte saw in Spinoza’s system the consistent form of dogmatism. J. G. Fichte, Grundlage der gesammten Wissenschaftslehre (1794); Erste Einleitung in die Wissenschaftslehre (1797); SEP “Johann Gottlieb Fichte”
依据: 亦见于 Wikidata · Wikidata
巴鲁赫·斯宾诺莎 › 1632–1677
让-雅克·卢梭
受其影响 ✓
Fichte’s Lectures on the Scholar’s Vocation (1794) examined Rousseau’s claims about the arts and sciences, honouring him but turning his longing for the past into forward striving. J. G. Fichte, Einige Vorlesungen über die Bestimmung des Gelehrten (1794); SEP “Johann Gottlieb Fichte”
依据: 亦见于 Wikidata · Wikidata
让-雅克·卢梭 › 1712–1778
伊曼努尔·康德
受其影响 ✓
Fichte’s Attempt at a Critique of All Revelation (1792), published anonymously, was taken for Kant’s; his Wissenschaftslehre (1794) sought to derive Kant’s results from a single principle. J. G. Fichte, Versuch einer Critik aller Offenbarung (1792); Grundlage der gesammten Wissenschaftslehre (1794); SEP “Johann Gottlieb Fichte”
依据: 亦见于 Wikidata · Wikidata
伊曼努尔·康德 › 1724–1804
影响了 4
诺瓦利斯
影响了
In the Fichte Studies (1795–96) Novalis worked through the Wissenschaftslehre note by note and developed from it the reflections that later led to his ‘magical idealism’. Novalis, Fichte-Studien (1795–96); SEP “Novalis”
依据: AI 草稿
诺瓦利斯 › 1772–1801
弗里德里希·施莱格尔
影响了
Schlegel counted Fichte’s Wissenschaftslehre, with the French Revolution and Goethe’s Wilhelm Meister, among the great ‘tendencies of the age’ (Athenaeum, 1798) and based his irony on Fichtean self-reflection. F. Schlegel, Athenaeum fragments (1798); SEP “Friedrich Schlegel”
依据: AI 草稿
弗里德里希·施莱格尔 › 1772–1829
米哈伊尔·巴枯宁
影响了
In his Moscow years Bakunin translated Fichte’s lectures on the vocation of the scholar (1794) into Russian (1836) and passed through a Fichtean idealism before turning to Hegel. J. G. Fichte, Einige Vorlesungen über die Bestimmung des Gelehrten (1794), Russian tr. M. Bakunin (1836); E. H. Carr, Michael Bakunin (1937); A. Kelly, Mikhail Bakunin (1982)
依据: AI 草稿
米哈伊尔·巴枯宁 › 1814–1876
西田几多郎
影响了
In Intuition and Reflection in Self-Consciousness (1917) Nishida took up Fichte’s self-positing act (Tathandlung) to work out self-awareness as the unity of intuition and reflection. Nishida Kitarō, Jikaku ni okeru chokkan to hansei (1917), tr. V. H. Viglielmo et al., Intuition and Reflection in Self-Consciousness (1987); SEP “Nishida Kitarō”
依据: AI 草稿
西田几多郎 › 1870–1945
批评
受批评于 5
格奥尔格·威廉·弗里德里希·黑格尔 影响了
影响了 ✓
Hegel took over the concept of recognition introduced in Fichte’s Foundations of Natural Right (1796) and made it central to his Jena writings and the Phenomenology (1807). J. G. Fichte, Grundlage des Naturrechts (1796); G. W. F. Hegel, Phänomenologie des Geistes (1807); L. Siep, Anerkennung als Prinzip der praktischen Philosophie (1979); SEP “Hegel”
依据: 亦见于 Wikidata · Wikidata
受其批评
Hegel argued that Fichte’s identity of I and not-I remains a mere ought, a ‘subjective subject-object’ without Schelling’s objective side (Difference between Fichte’s and Schelling’s System, 1801). G. W. F. Hegel, Differenz des Fichte’schen und Schelling’schen Systems der Philosophie (1801); Glauben und Wissen (1802), C; SEP “Hegel”
依据: AI 草稿
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
弗里德里希·荷尔德林 影响了
影响了
Hölderlin heard Fichte’s lectures in Jena in the winter of 1794–95 and studied the Wissenschaftslehre closely; his own philosophical sketches start from its problem of the absolute I. J. G. Fichte, Grundlage der gesammten Wissenschaftslehre (1794); F. Hölderlin, letters from Jena (1794–95); D. Henrich, Der Grund im Bewußtsein (1992)
依据: AI 草稿
受其批评
Hölderlin objected that Fichte’s absolute I, lacking any object, could have no consciousness, and placed Being before the division of subject and object (‘Urtheil und Seyn’, 1795). F. Hölderlin, “Urtheil und Seyn” (1795); letter to Hegel, 26 Jan. 1795; D. Henrich, Der Grund im Bewußtsein (1992)
依据: AI 草稿
弗里德里希·荷尔德林 › 1770–1843
弗里德里希·威廉·约瑟夫·谢林 影响了
影响了 ✓
In Of the I as Principle of Philosophy (1795) Schelling started from Fichte’s absolute I; his System of Transcendental Idealism (1800) still followed the Wissenschaftslehre’s method. F. W. J. Schelling, Vom Ich als Princip der Philosophie (1795); System des transcendentalen Idealismus (1800); SEP “Friedrich Wilhelm Joseph von Schelling”
依据: 亦见于 Wikidata · Wikidata
受其批评
Schelling objected that Fichte reduced nature to a mere obstacle for the striving I, whereas nature is itself productive (Darlegung des wahren Verhältnisses, 1806). F. W. J. Schelling, Darlegung des wahren Verhältnisses der Naturphilosophie zu der verbesserten Fichteschen Lehre (1806); Fichte–Schelling correspondence 1800–1801; SEP “Friedrich Wilhelm Joseph von Schelling”
依据: AI 草稿
弗里德里希·威廉·约瑟夫·谢林 › 1775–1854
亚瑟·叔本华
受其批评
Schopenhauer held that Fichte, deriving the object from the subject, made the mirror-image error of materialism (The World as Will and Representation, 1819, I §7). A. Schopenhauer, Die Welt als Wille und Vorstellung I (1819), §7; SEP “Arthur Schopenhauer”
依据: AI 草稿
亚瑟·叔本华 › 1788–1860
以赛亚·伯林
受其批评
Berlin counted Fichte among the ‘enemies of human liberty’: his true self, merged with the nation, made positive liberty a licence for coercion (Freedom and Its Betrayal, 1952). I. Berlin, Freedom and Its Betrayal: Six Enemies of Human Liberty (BBC lectures 1952; publ. 2002); “Two Concepts of Liberty” (1958)
依据: AI 草稿
以赛亚·伯林 › 1909–1997
作品
- 1794全部知识学的基础
自我设定自身——从单一原则出发的哲学。
立场
Fichte wanted to complete Kant by deriving all philosophy from a single principle. That principle is the self-positing “I”: before any object is known, the self is an activity that posits itself – a “deed-act” (Tathandlung) rather than a fact. The world appears as the “not-I” against which this freedom meets resistance and so becomes concrete. Fichte also showed that self-consciousness requires other free beings who summon us to act, making recognition a condition of selfhood and of right. His thought launched German Idealism, provoked Schelling and Hegel, and his idea of mutual recognition passed through Hegel to today’s theories of recognition.
生平与背景
Fichte grew up poor in Upper Lusatia and owed his schooling to a patron. His first book, published anonymously, was taken for a work of Kant and made him famous overnight. He taught at Jena until the “atheism dispute” of 1799 forced him out, then lived in Berlin, where he gave his patriotic Addresses to the German Nation and became the new university’s first elected rector.
其他主要作品
- Attempt at a Critique of All Revelation (1792)
- Foundations of the Entire Science of Knowledge (1794)
- Foundations of Natural Right (1796)
- The Vocation of Man (1800)
- Addresses to the German Nation (1808)
截至 2026年11月 · 来源 · 改进本页 · Agora 是如何制作的