Fichte Studies (Cambridge Texts in the History of by Novalis

By Novalis

Novalis - Fichte stories. Edited by way of: Jane Kneller. Cambridge collage Press, 2003. 242 pages. (Cambridge Texts within the historical past of Philosophy). ISBN: 9780521643924

This quantity provides the 1st whole translation of Fichte experiences, a robust, inventive and sustained critique of Fichtean philosophy by means of the younger philosopher-poet Friedrich von Hardenberg, who lower than the pen-name Novalis went directly to turn into the main famous and liked of the early German Romantic writers. someone drawn to the destiny of German philosophy and literature instantly after Kant will locate this number of notes and aphorisms a treasure-trove of unique contributions at the nature of self-consciousness, the relation of artwork to philosophy, and the character of philosophical inquiry. There also are the beginnings of a strikingly contemporary-sounding semiotic conception. The textual content is translated via Jane Kneller, who additionally offers an creation situating the Fichte stories within the context of Novalis' lifestyles and paintings.

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Thought, however, can be communicated to a second signifying [agent], as with all things from outside, only in space, via an intuition or a feeling. /Space is the outer condition, time the inner condition, of sensible intuition, or feeling/ Consequently only through a sign. But if, as just stated, sign and signified are completely separated, if they are related only in the first signifying [agent], then it can only be an accident or a miracle if the signified is received by the second signifying [agent] through such a sign.

Here philosophy is at a standstill and must remain so – because life consists precisely in this, that it cannot be grasped. Philosophy can aim only at being. Human beings feel the boundary that circumscribes everything for them, for themselves, the first act; they must believe it, as certainly as they know everything else. Consequently we are here not yet transcendent, but rather in the I and for the I. In order to conceive itself the I must represent to itself another like itself, anatomize, as it were.

This would be Fichte’s [notion of] intellect. The absolute I is this determined matter before the original act occurs in it, before reflection is applied to it/ Thus we have observed the most natural path in our deduction of philosophy – The need for a philosophy in consciousness – apparent progress from limited to unlimited – reflection upon that – apparent progress from unlimited to limited – results of this reflection – results of the feeling of this reflection – reflection upon these results according to those results – Discovered connection, or philosophy.

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