Johann Gottlieb Fichte
Johann Gottlieb Fichte
Johann Gottlieb Fichte, a German philosopher, became a founding figure of the philosophical movement known as German idealism, which developed from the theoretical and ethical writings of Immanuel Kant. Recently, philosophers and scholars have begun to appreciate Fichte as an important philosopher in his own right due to his original insights into the nature of self-consciousness or self-awareness. Fichte was also the originator of thesis–antithesis–synthesis, an idea that is often erroneously attributed to Hegel. Like Descartes and Kant before him,...
NationalityGerman
ProfessionPhilosopher
Date of Birth19 May 1762
CountryGermany
Pure thought is itself the divine existence; and conversely, the divine existence, in its immediate essence, is nothing else than pure thought.
To be happy is not the purpose of our being rather it is to deserve happiness.
If we cannot live so as to be happy, let us so live as to deserve happiness.
God is not the mere dead conception to which we have thus given utterance, but he is in himself pure Life.
By mere burial man arrives not at bliss; and in the future life, throughout its whole infinite range, they will seek for happiness as vainly as they sought it here, who seek it in aught else than that which so closely surrounds them here - the Infinite
He who is firm in will molds the world to himself
Full surely there is a blessedness beyond the grave for those who have already entered on it here, and in no other form than that wherein they know it here, at any moment.
A man can do what he ought to do; and when he says he cannot, it is because he will not.
The correct relationship between the higher and lower classes, the appropriate mutual interaction between the two is, as such, the true underlying support on which the improvement of the human species rests. The higher classes constitute the mind of the single large whole of humanity; the lower classes constitute its limbs; the former are the thinking and designing [ Entwerfende ] part, the latter the executive part.
Only through blind Instinct, in which the only possible guidance of the Imperative is awanting, does the Power in Intuition remain undetermined; where it is schematised as absolute it becomes infinite; and where it is presented in a determinate form, as a principle, it becomes at least manifold. By the above-mentioned act of Intelligising, the Power liberates itself from Instinct, to direct itself towards Unity.
As to those in whom the will of God is not inwardly accomplished,-because there is no inward life in them, for they are altogether outward,-upon them the will of God is wrought as alone it can be; appearing at first sight bitter and ungracious, though in reality merciful and loving in the highest degree. To those who do not love God, all things must work together immediately for pain and torment, until, by means of the tribulation, they are led to salvation at last.
Not alone to know, but to act according to thy knowledge, is thy destination,--proclaims the voice of my inmost soul. Not for indolent contemplation and study of thyself, nor for brooding over emotions of piety,--no, for action was existence given thee; thy actions, and thy actions alone, determine thy worth.
Humanity may endure the loss of everything; all its possessions may be turned away without infringing its true dignity - all but the possibility of improvement.
This Being out of God cannot, by any means, be a limited, completed, and inert Being, since God himself is not such a dead Being, but, on the contrary, is Life; but it can only be a Power, since only a Power is the true formal picture or Schema of Life. And indeed it can only be the Power of realising that which is contained in itself a Schema.