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41. Fichte-Studien: Volume > 47
Joao Geraldo Martins da Cunha The Concept of the Image in the Berlin Lectures on Transcendental Logic
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In the present paper, i propose, first, to present some aspects of what we may call a type of "phenomenology" of the image contained in the Berlin lectures on transcendental logic – notably, in the second of these courses in Berlin. Second, i would like to return to the problem of the relationship between logic and philosophy, starting from these indications with regard to the "image", and, if possible, outline some parallel with certain theses on the same subject from the Jena years. Finally, in what i consider a novelty concerning these lessons, i would like to conclude my exposition by raising the question of the foundational character of Fichte’s project.
42. Fichte-Studien: Volume > 48
Giovanni Cogliandro Concepts, Images, Determination. Some remarks on the understanding of Transcendental Philosophy by McDowell and Fichte
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McDowell in Mind and World developed a post-transcendental understanding of some core philosophical puzzles of subjectivity, like consciousness, conceptual capacity and perception. One of the main assumptions in the background of his philosophical proposal is that all our possible experience has to be determined and therefore has to be acknowledged as conceptual, therefore this very experience has to be both relational and representational.After this statement of conceptual experience in the early 2000’s a debate started which still involves philosophers like Brandom, Gaskin, Wright, Heck, Stalnaker, Peacocke, Dreyfus.The discussion in the beginning was focused on the definition of the Space of Reasons, what is most lively today is the epistemological uncertainty of the possibility of perceiving imagines in a reductive view as perceptual (non-conceptual) experience. The proposal of McDowell is a quasi-Hegelian understanding of concepts. I think that is possible an alternative path, moving from a new understanding of conceptual spontaneity and of the determination in general, rooted in J. G. Fichte Sittenlehre (1812) and in the general framework of the Wissenschaftslehre (mostly the WL Nova methodo and some later expositions) in a broader and more nuanced understanding of the postkantian transcendental philosophy.
43. Fichte-Studien: Volume > 48
Luciano Corsico Image and Freedom in Fichte’s Doctrine of the State of 1813
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In this paper, my aim is to offer an approach to the practical meaning of the concept of image in Fichte’s Doctrine of the State of 1813. The word “image” (Bild) plays an important role within Fichte’s philosophical terminology, especially during the last period of his intellectual production and his academic life, after leaving the University of Jena. Even a superficial reading of the several different versions of the Doctrine of Science allows one to recognize that the above-mentioned term is used by Fichte more frequently during his years in Berlin (1800–1814). Despite this, the determination of the concrete meaning of the term “image” represents a difficult interpretative challenge for readers of Fichte’s philosophy. From my point of view, Fichte uses the term “image” not only at the level of theoretical or methodological reflection, but also at that of praxis. For this reason, Fichte’s transcendental reflection in the Doctrine of the State contains not only an analysis of the negative relationship between image and being, but also, necessarily, an analysis of the positive relationship between image and freedom (Freiheit). Although his Doctrine of the State is based on a theological-religious conception, which could be questioned from the perspective of a secularized rationality, Fichte maintains a consistent conception of knowledge as an image of a world ordered by the moral law. Definitively, this image plays a central role as an original model for the action of every rational being in the sensible world.
44. Fichte-Studien: Volume > 48
Susan-Judith Hoffmann Breathing Life into Primal Beauty: The Imagination at work in Fichte
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In Über den Unterschied des Geistes u. des Buchstabens in der Philosophie, Fichte writes that man’s most fundamental tendency to philosophize is simply the drive to represent for the sake of representing—the same drive which is the ultimate basis of the fine arts. The process of representing for the sake of representing is grounded in “spirit”, which is nothing other than the power of the imagination to raise to consciousness images of das Urschöne. In this paper, I suggest that the affinity between artistic activity and Fichte’s transcendental philosophy is closer than previously thought. I further suggest that for Fichte, transcendental philosophy is a performance and that such an interpretation of Fichte’s thought points to a way out of the circularity in his transcendental project.
45. Fichte-Studien: Volume > 48
Marco Dozzi The Problem of the Unconscious in Fichte’s Later Jena Wissenschaftslehre
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This essay argues for the applicability and importance of the notion of the unconscious (in the limited sense of any form of mental activity of which one is not or cannot be aware) in Fichte’s Jena period, with a focus on the ,second’ Wissenschaftslehre (1796–99). The essay begins by arguing for the existence of a fundamental tension in Fichte’s philosophy: namely, between a ,transcendence’ principle – that the conditions for consciousness cannot themselves be present within experience, since they ground that experience – and an ,immanence’ principle that there is no genuine reality outside of consciousness. It is shown that this tension is particularly evident if one observes some of the conflicting ways in which Fichte employs the notions of ,intellektuelle Anschauung’ and ,unmittelbares Bewusstsein.’ Fichte seems to violate the immanence principle especially insofar as he characterizes the conditions of the possibility of consciousness as a series of ,actions,’ which, qua actions, must be ,real’ in some sense: insofar as they are both real and not present to consciousness, it is argued, they must be unconscious. Although Fichte does not wholly embrace the notion of unconscious mental activity due to his adherence to the immanence principle, his conception of the ,two series’ of the Wissenschaftslehre as well as some of his uses of the notion of ,unmittelbares Bewusstsein’ in particular allow the recognition that Fichte has a rich but inchoate conception of the unconscious.