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Johann Gottlieb Fichte

Johann Gottlieb Fichte (/ˈfɪxtə/;[23] German: [ˈjoːhan ˈɡɔtliːp ˈfɪçtə]; May 19,
Johann Gottlieb Fichte
1762 – January 27, 1814), was a German philosopher who 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.[13] Fichte was also the originator of thesis–
antithesis–synthesis,[4] an idea that is often erroneously attributed to Hegel.[24]
Like Descartes and Kant before him, Fichte was motivated by the problem of
subjectivity and consciousness. Fichte also wrote works of political philosophy;
he has a reputation as one of the fathers of German nationalism.

Contents Born May 19, 1762

Rammenau, Saxony
Biography
Origins Died January 27, 1814
Early schooling (aged 51)
Theological studies and private tutoring Berlin, Prussia
Kant
Jena
Nationality German
Atheism Dispute Education Schulpforta
Berlin University of Jena
Philosophical work (1780; no degree)
Central theory Leipzig University
Other works (1781–1784; no degree)
Nationalism
Women Era 18th-century
Final period in Berlin philosophy
Bibliography Region Western philosophy
Selected works in German
School Continental
Wissenschaftslehre
philosophy
Other works in German
Correspondence German idealism
Collected works in German Post-Kantian
Selected works in English transcendental
Works online in English idealism[1]
Notes Jena Romanticism
Romantic
References
nationalism[2]
Further reading
External links
Institutions University of Jena
University of Erlangen
University of Berlin

Biography Academic Immanuel Kant

advisors

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Origins Notable Immanuel Hermann

students Fichte (his son)
Fichte was born in Rammenau, Upper Lusatia. The son of a ribbon weaver,[25] he
came of peasant stock which had lived in the region for many generations. The Main Self-consciousness
interests and self-awareness,
family was noted in the neighborhood for its probity and piety. Christian Fichte,
Johann Gottlieb's father, married somewhat above his station. It has been moral philosophy,
suggested that a certain impatience which Fichte himself displayed throughout political philosophy
his life was an inheritance from his mother.[26] Notable Das absolute
ideas Bewusstseyn (the
Young Fichte received the rudiments of his education from his father. He showed
absolute
remarkable ability from an early age, and it was owing to his reputation among
consciousness)[3] ·
the villagers that he gained the opportunity for a better education than he
Thesis–antithesis–
otherwise would have received. The story runs that the Freiherr von Militz, a
synthesis[4] · Das
country landowner, arrived too late to hear the local pastor preach. He was,
Nicht-Ich (the not-I) ·
however, informed that a lad in the neighborhood would be able to repeat the
Das Streben (striving)
sermon practically verbatim. As a result, the baron took the lad into his
· Wissenschaftslehre
protection, which meant that he paid his tuition.[26]
as Real-
Idealismus/Ideal-
Early schooling Realismus ("real-
idealism/ideal-
Fichte was placed in the family of Pastor Krebel at Niederau near Meissen and
realism")[5][6] ·
there received thorough grounding in the classics. From this time onward, Fichte
Philosophy as the
saw little of his parents. In October 1774, he was attending the celebrated
pragmatic history of
foundation-school at Pforta near Naumburg. This school is associated with the
the human spirit[7] ·
names of Novalis, August Wilhelm Schlegel, Friedrich Schlegel and Nietzsche.
Wissenschaftslehre
The spirit of the institution was semi-monastic and, while the education given
(Doctrine of Science)
was excellent in its way, it is doubtful whether there was enough social life and
· Gegenseitig
contact with the world for a pupil of Fichte's temperament and antecedents.
anerkennen (mutual
Perhaps his education strengthened a tendency toward introspection and
recognition) · The
independence, characteristics which appear strongly in his doctrines and
principle of reciprocal
writings.[26]
determination[8] ·
Anstoss (impulse) ·
Theological studies and private tutoring Tathandlung (fact
and/or act) ·
In 1780, he began study at the theology seminary of University of Jena. He was
Aufforderung (calling,
transferred a year later to study at the Leipzig University. Fichte seems to have
summons) ·
supported himself at this period of bitter poverty and hard struggle.[26] Freiherr
Philosophical
von Militz continued to support him, but when he died in 1784, Fichte had to end
reflection as
his studies prematurely, without completing his degree.[27]
intellectual intuition[9]
During the years 1784 to 1788, he supported himself in a precarious way as tutor · The primacy of the
in various Saxon families.[25] In early 1788, he returned to Leipzig in the hope of practical
finding a better employment, but eventually he had to settle for a much less (Handeln)[10][11][12] ·
promising position with the family of an innkeeper in Zurich.[28] He lived in Urtrieb (original drive)
Zurich for the next two years (1788–1790), which was a time of great contentment · "Fichte's original
for him. There he met his future wife, Johanna Rahn,[26][29] and Johann Heinrich insight"[13] · The
Pestalozzi. There he also became in 1793 a member of the Freemasonry lodge power of productive
"Modestia cum Libertate" with which Johann Wolfgang Goethe was also imagination as an
connected.[30][31] In the spring of 1790, he became engaged to Johanna.[32] In the original power of the
summer of 1790, Fichte began to study the works of Kant, but this occurred mind[14][15]
initially because one of his students wanted to know about them.[33] They had a Influences
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lasting effect on the trajectory of his life and thought. While he was assimilating Influenced
the Kantian philosophy and preparing to develop it, fate dealt him a blow: the
Rahn family had suffered financial reverses, and his impending marriage had to be postponed.[26]

Kant
From Zurich, Fichte returned to Leipzig in May 1790.[32] In the spring of 1791, he obtained a tutorship at Warsaw in the house of
a Polish nobleman. The situation, however, quickly proved disagreeable and he was released. He then got a chance to see Kant at
Königsberg. After a disappointing interview on July 4 of the same year,[34] he shut himself in his lodgings and threw all his
energies into the composition of an essay which would compel Kant's attention and interest. This essay, completed in five weeks,
was the Versuch einer Critik aller Offenbarung (Attempt at a Critique of All Revelation, 1792).[26] In this book, according to
Henrich, Fichte investigated the connections between divine revelation and Kant's critical philosophy. The first edition of the
book was published without Kant or Fichte's knowledge, moreover without Fichte's name or signed preface. It was thus
mistakenly thought to be a new work by Kant himself.[35] Reviews were assuming Kant was the author when Kant cleared the
confusion and openly praised the work and author. Fichte's reputation skyrocketed as many intellectuals of the day were of the
opinion that it was "the most shocking and astonishing news... [since] nobody but Kant could have written this book. This
amazing news of a third sun in the philosophical heavens has set me into such confusion".[36] Karl Popper considers the book as
essentially a fraud which though rather boring cleverly imitated Kant's style and that the rumours that Kant himself had written
the book to be contrived.[37]

Jena
In October 1793, he was married in Zurich, where he remained the rest of the year. Stirred by the events and principles of the
French Revolution, he wrote and anonymously published two pamphlets which led to him being seen as a devoted defender of
liberty of thought and action and an advocate of political changes. In December of the same year, he received an invitation to fill
the position of extraordinary professor of philosophy at the University of Jena. He accepted and began his lectures in May of the
next year. With extraordinary zeal, he expounded his system of "transcendental idealism". His success was immediate. He seems
to have excelled as a lecturer because of the earnestness and force of his personality. These lectures were later published under
the title The Vocation of the Scholar (Einige Vorlesungen über die Bestimmung des Gelehrten). He gave himself up to intense
production, and a succession of works soon appeared.[25][26]

Atheism Dispute
After weathering a couple of academic storms, he was finally dismissed from Jena in 1799 as a result of a charge of atheism. He
was accused of atheism in 1798 after publishing his essay "Ueber den Grund unsers Glaubens an eine göttliche Weltregierung"
("On the Ground of Our Belief in a Divine World-Governance"), which he had written in response to Friedrich Karl Forberg's
essay "Development of the Concept of Religion", in his Philosophical Journal. For Fichte, God should be conceived primarily in
moral terms: "The living and efficaciously acting moral order is itself God. We require no other God, nor can we grasp any other"
("On the Ground of Our Belief in a Divine World-Governance").

Fichte's intemperate "Appeal to the Public" ("Appellation an das Publikum", 1799) provoked F. H. Jacobi to publish an open
letter to Fichte, in which he equated philosophy in general and Fichte's transcendental philosophy in particular with nihilism.[15]

Berlin
Since all the German states except Prussia had joined in the cry against him, he was forced to go to Berlin. There he associated
himself with the Schlegels, Schleiermacher, Schelling and Tieck.[26]

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In April 1800, through the introduction of Hungarian writer Ignaz Aurelius Fessler, he was initiated into Freemasonry in the
Lodge Pythagoras of the Blazing Star where he was elected minor warden. At first Fichte was a warm admirer of Fessler, and was
disposed to aid him in his proposed Masonic reform. But later he became Fessler's bitter opponent. Their controversy attracted
much attention among Freemasons.[38] Fichte presented two lectures on the philosophy of Masonry during the same period as
part of his work on the development of various higher degrees for the lodge in Berlin.[39] A certain Johann Karl Christian Fischer,
a high official of the Grand Orient, published those lectures in 1802/03 in two volumes under the title Philosophy of
Freemasonry: Letters to Konstant (Philosophie der Maurerei. Briefe an Konstant), where Konstant referred to a fictitious non-
Mason.[39]

In November 1800, Fichte published The Closed Commercial State: A Philosophical Sketch as an Appendix to the Doctrine of
Right and an Example of a Future Politics (Der geschlossene Handelsstaat. Ein philosophischer Entwurf als Anhang zur
Rechtslehre und Probe einer künftig zu liefernden Politik), a philosophical statement of his property theory, a historical analysis
of European economic relations, and a political proposal for reforming them.[40]

In 1805, he was appointed to a professorship in Erlangen. The disaster at Jena in 1806, in which Napoleon completely crushed
the Prussian army, drove him to Königsberg for a time, but he returned to Berlin in 1807 and continued his literary
activity.[25][26]

The deplorable situation of Germany stirred him to the depths and led him to deliver the famous Addresses to the German Nation
(Reden an die deutsche Nation, 1808) which guided the uprising against Napoleon. He became a professor of the new university
at Berlin founded in 1810. By the votes of his colleagues Fichte was unanimously elected its rector in the succeeding year. But,
once more, his impetuosity and reforming zeal led to friction, and he resigned in 1812. The campaign against Napoleon began,
and the hospitals at Berlin were soon full of patients. Fichte's wife devoted herself to nursing and caught a virulent fever. Just as
she was recovering, he himself was stricken down. He died of typhus at the age of 51.[25][26]

His son, Immanuel Hermann Fichte (18 July 1796 – 8 August 1879), also made contributions to philosophy.

Philosophical work
In mimicking Kant's difficult style, his critics argued that Fichte produced works that were barely intelligible. "He made no
hesitation in pluming himself on his great skill in the shadowy and obscure, by often remarking to his pupils, that 'there was only
one man in the world who could fully understand his writings; and even he was often at a loss to seize upon his real
meaning.'"[41] On the other hand, Fichte himself acknowledged the difficulty of his writings, but argued that his works were clear
and transparent to those who made the effort to think without preconceptions and prejudices.

Fichte did not endorse Kant's argument for the existence of noumena, of "things in themselves", the supra-sensible reality beyond
the categories of direct human perception. Fichte saw the rigorous and systematic separation of "things in themselves" (noumena)
and things "as they appear to us" (phenomena) as an invitation to skepticism. Rather than invite such skepticism, Fichte made the
radical suggestion that we should throw out the notion of a noumenal world and instead accept the fact that consciousness does
not have a grounding in a so-called "real world". In fact, Fichte achieved fame for originating the argument that consciousness is
not grounded in anything outside of itself. The phenomenal world as such, arises from self-consciousness; the activity of the ego;
and moral awareness. His student (and critic), Arthur Schopenhauer, wrote:

Fichte who, because the thing-in-itself had just been discredited, at once prepared a system without any thing-in-
itself. Consequently, he rejected the assumption of anything that was not through and through merely our
representation, and therefore let the knowing subject be all in all or at any rate produce everything from its own
resources. For this purpose, he at once did away with the essential and most meritorious part of the Kantian
doctrine, the distinction between a priori and a posteriori and thus that between the phenomenon and the thing-
in-itself. For he declared everything to be a priori, naturally without any evidence for such a monstrous assertion;

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instead of these, he gave sophisms and even crazy sham demonstrations whose absurdity was concealed under the
mask of profundity and of the incomprehensibility ostensibly arising therefrom. Moreover, he appealed boldly
and openly to intellectual intuition, that is, really to inspiration.

— Arthur Schopenhauer, Parerga and Paralipomena, Vol. I, §13

Søren Kierkegaard was also a student of the writings of Fichte:

Our whole age is imbued with a formal striving. This is what led us to disregard congeniality and to emphasize
symmetrical beauty, to prefer conventional rather than sincere social relations. It is this whole striving which is
denoted by — to use the words of another author — Fichte's and the other philosophers' attempts to construct
systems by sharpness of mind and Robespierre's attempt to do it with the help of the guillotine; it is this which
meets us in the flowing butterfly verses of our poets and in Auber's music, and finally, it is this which produces the
many revolutions in the political world. I agree perfectly with this whole effort to cling to form, insofar as it
continues to be the medium through which we have the idea, but it should not be forgotten that it is the idea
which should determine the form, not the form which determines the idea. We should keep in mind that life is not
something abstract but something extremely individual. We should not forget that, for example, from a poetic
genius' position of immediacy, form is nothing but the coming into existence of the idea in the world, and that the
task of reflection is only to investigate whether or not the idea has gotten the properly corresponding form. Form
is not the basis of life, but life is the basis of form. Imagine that a man long infatuated with the Greek mode of life
had acquired the means to arrange for a building in the Greek style and a Grecian household establishment —
whether or not he would be satisfied would be highly problematical, or would he soon prefer another form simply
because he had not sufficiently tested himself and the system in which he lived. But just as a leap backward is
wrong (something the age, on the whole, is inclined to acknowledge), so also a leap forward is wrong — both of
them because a natural development does not proceed by leaps, and life's earnestness will ironize over every such
experiment, even if it succeeds momentarily.

— Søren Kierkegaard, Journals, "Our Journalistic Literature", November 28, 1835[42]

Central theory
In his work Foundations of Natural Right (1797), Fichte argued that self-consciousness was a social phenomenon — an
important step and perhaps the first clear step taken in this direction by modern philosophy. A necessary condition of every
subject's self-awareness, for Fichte, is the existence of other rational subjects. These others call or summon (fordern auf) the
subject or self out of its unconsciousness and into an awareness of itself as a free individual.[43]

Fichte's account proceeds from the general principle that the I (das Ich) must posit itself as an individual in order to posit (setzen)
itself at all, and that in order to posit itself as an individual it must recognize itself as it were to a calling or summons
(Aufforderung) by other free individual(s) — called, moreover, to limit its own freedom out of respect for the freedom of the
other. The same condition applied and applies, of course, to the other(s) in its development. Hence, mutual recognition
(gegenseitig anerkennen) of rational individuals turns out to be a condition necessary for the individual I in general.[44][45] This
argument for intersubjectivity is central to the conception of selfhood developed in the Foundations of the Science of
Knowledge[46] (Grundlage der gesamten Wissenschaftslehre, 1794/1795). In Fichte's view consciousness of the self depends
upon resistance or a check by something that is understood as not part of the self yet is not immediately ascribable to a particular
sensory perception. In his later 1796–1799 lectures (his Nova methodo), Fichte incorporated it into his revised presentation of
the very foundations of his system, where the summons takes its place alongside original feeling, which takes the place of the
earlier Anstoss (see below) as both a limit upon the absolute freedom of the I and a condition for the positing of the same.

The I itself posits this situation for itself. To posit does not mean to 'create' the objects of consciousness. The principle in
question simply states that the essence of an I lies in the assertion of one's own self-identity, i.e., that consciousness presupposes
self-consciousness. Such immediate self-identity, however, cannot be understood as a psychological fact, nor as an act or
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accident of some previously existing substance or being. It is an action of the I, but one that is identical with the very existence
of this same I. In Fichte's technical terminology, the original unity of self-consciousness is to be understood both as an action and
as the product of the same I, as a "fact and/or act" (Thathandlung; Modern German: Tathandlung), a unity that is presupposed by
and contained within every fact and every act of empirical consciousness, although it never appears as such therein.

The I must posit itself in order to be an I at all; but it can posit itself only insofar as it posits itself as limited. Moreover, it cannot
even posit for itself its own limitations, in the sense of producing or creating these limits. The finite I cannot be the ground of its
own passivity. Instead, for Fichte, if the I is to posit itself off at all, it must simply discover itself to be limited, a discovery that
Fichte characterizes as an "impulse,"[47] "repulse,"[48] or "resistance"[49] (Anstoss; Modern German: Anstoß) to the free practical
activity of the I. Such an original limitation of the I is, however, a limit for the I only insofar as the I posits it out as a limit. The I
does this, according to Fichte's analysis, by positing its own limitation, first, as only a feeling, then as a sensation, then as an
intuition of a thing, and finally as a summons of another person. The Anstoss thus provides the essential impetus that first posits
in motion the entire complex train of activities that finally result in our conscious experience both of ourselves and others as
empirical individuals and of the world around us.

Though Anstoss plays a similar role as the thing in itself does in Kantian philosophy, unlike Kant, Fichte's Anstoss is not
something foreign to the I. Instead, it denotes the original encounter of the I with its own finitude. Rather than claim that the not-
I (das Nicht-Ich) is the cause or ground of the Anstoss, Fichte argues that not-I is posited by the I precisely in order to explain to
itself the Anstoss, that is, in order to become conscious of Anstoss.

Though the Wissenschaftslehre demonstrates that such an Anstoss must occur if self-consciousness is to come about, it is quite
unable to deduce or to explain the actual occurrence of such an Anstoss — except as a condition for the possibility of
consciousness. Accordingly, there are strict limits to what can be expected from any a priori deduction of experience, and this
limitation, for Fichte, equally applies to Kant's transcendental philosophy.

According to Fichte, transcendental philosophy can explain that the world must have space, time, and causality, but it can never
explain why objects have the particular sensible properties they happen to have or why I am this determinate individual rather
than another. This is something that the I simply has to discover at the same time that it discovers its own freedom, and indeed, as
a condition for the latter.

Dieter Henrich (1966) proposed that Fichte was able to move beyond a "reflective theory of consciousness". According to Fichte,
the self must already have some prior acquaintance with itself, independent of the act of reflection ("no object comes to
consciousness except under the condition that I am aware of myself, the conscious subject [jedes Object kommt zum Bewusstseyn
lediglich unter der Bedingung, dass ich auch meiner selbst, des bewusstseyenden Subjects mir bewusst sey]").[50] This idea is
what Henrich called Fichte's original insight.[13]

Other works
Fichte also developed a theory of the state based on the idea of self-sufficiency. In his mind, the state should control international
relations, the value of money, and remain an autarky. Because of this necessity to have relations with other rational beings in
order to achieve consciousness, Fichte writes that there must be a 'relation of right', in which there is a mutual recognition of
rationality by both parties.

Nationalism
Between December 1807 and March 1808, Fichte gave a series of lectures concerning the "German nation" and its culture and
language, projecting the kind of national education he hoped would raise it from the humiliation of its defeat at the hands of the
French. [51] Having been a supporter of Revolutionary France, Fichte became disenchanted by 1804 as Napoleon's armies
advanced through Europe, occupying German territories, stripping them of their raw materials and subjugating them to foreign
rule. Consequently, Fichte came to believe Germany would be responsible to carry the virtues of the French Revolution into the
future. Furthermore, his nationalism was not aroused by Prussia military defeat and humiliation, for these had not yet occurred,

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but resulted from devotion to his own humanitarian philosophy. Through disappointment in the French he turned to the German
"nation" as the instrument of fulfilling it.[52] These lectures, entitled the Addresses to the German Nation, coincided with a
period of reform in the Prussian government, under the chancellorship of Baron vom Stein. The Addresses display Fichte's
interest during that period in language and culture as vehicles of human spiritual development. Fichte built upon the earlier
ideas of Johann Gottfried Herder and attempted to unite them with his more systematic approach. The aim of the German nation,
according to Fichte, was to "found an empire of spirit and reason, and to annihilate completely the crude physical force that rules
of the world."[53] Like Herder's German nationalism, Fichte's was wholly cultural, and grounded in the aesthetic, literary, and
moral.[54]

The nationalism propounded by Fichte in the Addresses would be appealed to over a century later by the Nazi Party in Germany,
which sought in Fichte a forerunner to its own nationalist ideology. Like Nietzsche, the association of Fichte with the Nazi
regime came to colour readings of Fichte's German nationalism in the post-war period.[55] This reading of Fichte was often
bolstered through reference to an unpublished letter from 1793, Contributions to the Correction of the Public's Judgment
concerning the French Revolution, wherein Fichte expressed anti-semitic sentiments, such as arguing against extending civil
rights to Jews and calling them a "state within a state" that could "undermine" the German nation.[56] However, attached to the
letter is a footnote in which Fichte provides an impassioned plea for permitting Jews to practice their religion without hindrance.
Furthermore, the final act of Fichte's academic career was to resign as rector of Humboldt University in protest when his
colleagues refused to punish the harassment of Jewish students.[57] While recent scholarship has sought to dissociate Fichte's
writings on nationalism with his adoption by the Nazi Party, the association continues to blight Fichte's legacy.[58]

Women
Fichte argued that "active citizenship, civic freedom and even property rights should be withheld from women, whose calling
was to subject themselves utterly to the authority of their fathers and husbands."[59]

Final period in Berlin

Fichte gave a wide range of public and private lectures in Berlin from the last
decade of his life. These form some of his best known work, and are the basis of a
revived German-speaking scholarly interest in his work.[15]

The lectures include two works from 1806. In The Characteristics of the Present
Age (Die Grundzüge des gegenwärtigen Zeitalters), Fichte outlines his theory of
different historical and cultural epochs. His mystic work The Way Towards the
Blessed Life (Die Anweisung zum seligen Leben oder auch die Religionslehre)
gave his fullest thoughts on religion. In 1808 he gave a series of speeches in
French-occupied Berlin, Addresses to the German Nation.

In 1810, the new University of Berlin was set up, designed along lines put forward
by Wilhelm von Humboldt. Fichte was made its rector and also the first Chair of
Philosophy. This was in part because of educational themes in the Addresses, and
in part because of his earlier work at Jena University.

Fichte lectured on further versions of his Wissenschaftslehre. Of these, he only Tombs of Johann Gottlieb Fichte and
his wife Johanna Marie,
published a brief work from 1810, The Science of Knowledge in its General
Dorotheenstaedtischer Friedhof
Outline (Die Wissenschaftslehre, in ihrem allgemeinen Umrisse dargestellt; also (cemetery), Berlin
translated as Outline of the Doctrine of Knowledge). His son published some of
these thirty years after his death.

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Most only became public in the last decades of the twentieth century, in his collected works.[60] This included reworked versions
of the Doctrine of Science (Wissenschaftslehre, 1810–1813), The Science of Rights (Das System der Rechtslehre, 1812), and The
Science of Ethics as Based on the Science of Knowledge (Das System der Sittenlehre nach den Principien der
Wissenschaftslehre, 1812; 1st ed. 1798).

Bibliography

Selected works in German

Wissenschaftslehre

Ueber den Begriff der Wissenschaftslehre oder der sogenannten Philosophie (1794)
Grundlage der gesamten Wissenschaftslehre (1794/1795)
Wissenschaftslehre nova methodo (1796–1799: "Halle Nachschrift," 1796/1797 and "Krause Nachschrift,"
1798/1799)
Versuch einer neuen Darstellung der Wissenschaftslehre (1797/1798)
Darstellung der Wissenschaftslehre (1801)
Die Wissenschaftslehre (1804, 1812, 1813)
Die Wissenschaftslehre, in ihrem allgemeinen Umrisse dargestellt (1810)

Other works in German

Versuch einer Critik aller Offenbarung (1792)

Beitrag zur Berichtigung der Urteile des Publikums über die französische Revolution (1793)
Einige Vorlesungen über die Bestimmung des Gelehrten (1794)
Grundlage des Naturrechts (1796)
Das System der Sittenlehre nach den Principien der Wissenschaftslehre (1798)
"Ueber den Grund unsers Glaubens an eine göttliche Weltregierung" (1798)
"Appellation an das Publikum über die durch Churf. Sächs. Confiscationsrescript ihm beigemessenen atheistischen
Aeußerungen. Eine Schrift, die man zu lesen bittet, ehe man sie confsicirt" (1799)
Der geschlossene Handelsstaat. Ein philosophischer Entwurf als Anhang zur Rechtslehre und Probe einer künftig
zu liefernden Politik (1800)
Die Bestimmung des Menschen (1800)
Friedrich Nicolais Leben und sonderbare Meinungen[61] (1801)
Philosophie der Maurerei. Briefe an Konstant (1802/03)
Die Grundzüge des gegenwärtigen Zeitalters (1806)
Die Anweisung zum seligen Leben oder auch die Religionslehre (1806)
Reden an die deutsche Nation (1807/1808)
Das System der Rechtslehre (1812)

Correspondence

Jacobi an Fichte, German Text (1799/1816), with Introduction and Critical Apparatus by Marco Ivaldo and Ariberto
Acerbi (Introduction, German Text, Italian Translation, 3 Appendices with Jacobi's and Fichte's complementary
Texts, Philological Notes, Commentary, Bibliography, Index): Istituto Italiano per gli Studi Filosofici Press, Naples
2011, ISBN 978-88-905957-5-2.

Collected works in German

The new standard edition of Fichte's works in German, which supersedes all previous editions, is the Gesamtausgabe ("Collected
Works" or "Complete Edition", commonly abbreviated as GA), prepared by the Bavarian Academy of Sciences: Gesamtausgabe
der Bayerischen Akademie der Wissenschaften, 42 volumes, edited by Reinhard Lauth, Hans Gliwitzky, Erich Fuchs and Peter

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Schneider, Stuttgart-Bad Cannstatt: Frommann-Holzboog, 1962–2012.

It is organized into four parts:

Part I: Published Works

Part II: Unpublished Writings
Part III: Correspondence
Part IV: Lecture Transcripts
Fichte's works are quoted and cited from GA, followed by a combination of Roman and Arabic numbers, indicating the series and
volume, respectively, and the page number(s).

Another edition is Johann Gottlieb Fichtes sämmtliche Werke (abbrev. SW), ed. I. H. Fichte. Berlin: de Gruyter, 1971.

Selected works in English

Concerning the Conception of the Science of Knowledge Generally (Ueber den Begriff der Wissenschaftslehre oder
der sogenannten Philosophie, 1794), translated by Adolph Ernst Kroeger. In The Science of Knowledge, pp. 331–
336. Philadelphia: J.B. Lippincott & Co., 1868. Rpt., London: Trübner & Co., 1889.
Attempt at a Critique of All Revelation. Trans. Garrett Green. New York: Cambridge University Press, 1978.
(Translation of Versuch einer Critik aller Offenbarung, 1st ed. 1792, 2nd ed. 1793.)
Early Philosophical Writings. Trans. and ed. Daniel Breazeale. Ithaca: Cornell University Press, 1988. (Contains
Selections from Fichte's Writings and Correspondence from the Jena period, 1794–1799).
Foundations of the Entire Science of Knowledge. Translation of: Grundlage der gesammten Wissenschaftslehre
(1794/95, 2nd ed. 1802), Fichte's first major exposition of the Wissenschaftlehre. In: The Science of Knowledge,
trans. and ed. Peter Heath and John Lachs. Cambridge: Cambridge University Press, 1982.
Foundations of Natural Right. Trans. Michael Baur. Ed. Frederick Neuhouser. Cambridge: Cambridge University
Press, 2000. (Translation of Grundlage des Naturrechts, 1796/97.)
Foundations of Transcendental Philosophy (Wissenschaftslehre) Nova Methodo [FTP]. Trans. and ed. Daniel
Breazeale. Ithaca, NY: Cornell University Press, 1992. (Translation of Wissenschaftslehre nova methodo, 1796–
1799.)
The System of Ethics according to the Principles of the Wissenschaftslehre (translation of Das System der
Sittenlehre nach den Principien der Wissenschaftslehre, 1798). Ed. and trans. Daniel Breazeale and Günter Zöller.
Cambridge University Press, 2005.
Introductions to the Wissenschaftslehre and Other Writings. Trans. and ed. Daniel Breazeale. Indianapolis, and
Cambridge: Hackett, 1994. (Contains mostly writings from the late Jena period, 1797–1799.)
The Vocation of Man, 1848. Trans. Peter Preuss. Indianapolis. (Translation of Die Bestimmung des Menschen,
1800.)
The Vocation of the Scholar (https://openlibrary.org/books/OL22896350M/The_vocation_of_the_scholar), 1847.
(Translation of Einige Vorlesungen über die Bestimmung des Gelehrten, 1794.)
A Crystal Clear Report to the General Public Concerning the Actual Essence of the Newest Philosophy: An Attempt
to Force the Reader to Understand. Trans. John Botterman and William Rash. In: Philosophy of German Idealism,
pp. 39–115. (Translation of Sonnenklarer Bericht an das grössere Publikum über das Wesen der neuesten
Philosophie, 1801.)
The Science of Knowing: J. G. Fichte's 1804 Lectures on the Wissenschaftslehre. Ed. and trans. Walter W. Wright.
Albany, NY: State University of New York Press. 2005.
Outline of the Doctrine of Knowledge, 1810 (Translation of Die Wissenschaftslehre, in ihrem allgemeinen Umrisse
dargestellt published in From The Popular Works of Johann Gottlieb Fichte, Trubner and Co., 1889; trans. William
Smith.)
On the Nature of the Scholar (https://archive.org/details/onthenatureofthe00fichuoft), 1845 (Translation of Ueber das
Wesen des Gelehrten, 1806.)
Characteristics of the Present Age (Die Grundzüge des gegenwärtigen Zeitalters, 1806). In: The Popular Works of
Johann Gottlieb Fichte, 2 vols., trans. and ed. William Smith. London: Chapman, 1848/49. Reprint, London:
Thoemmes Press, 1999.
Addresses to the German Nation (Reden an die deutsche Nation, 1808), ed. and trans. Gregory Moore. Cambridge
University Press, 2008.
The Philosophical Rupture Between Fichte and Schelling: Selected Texts and Correspondence (1800-1802). Trans.
and eds. Michael G. Vater and David W. Wood. Albany, NY: State University of New York Press, 2012. Includes the
following texts by Johann Gottlieb Fichte: Correspondence with F.W.J. Schelling (1800–1802); "Announcement"
(1800); extract from "New Version of the Wissenschaftslehre" (1800); "Commentaries on Schelling's System of
Transcendental Idealism and Presentation of My System of Philosophy" (1800–1801).

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Works online in English

J.G. Fichte. "The Wissenschaftslehre is Mathematics" ("Announcement", 1800/1801). * [1] (https://www.academia.e
du/12491872/J.G._Fichte._The_Wissenschaftslehre_is_Mathematics_1800_1801_)
Addresses to the German Nation (1922). (Trs. R. F. Jones and G. H. Turnbull.) IA (UToronto) (https://archive.org/det
ails/addressestothege00fichuoft)
The Destination of Man (1846). Alternative translation of The Vocation of Man. (Tr. Mrs. Percy Sinnett.) IA
(UToronto) (https://archive.org/details/thedestinationof00fichuoft)
Doctrine de la science (Paris, 1843). French translation of Foundations of the Entire Science of Knowledge. Google
(Harvard) (https://archive.org/details/doctrinedelasci00grimgoog) Google (Oxford) (https://archive.org/details/doctrine
delasci01fichgoog) Google (UMich) (https://archive.org/details/doctrinedelasci00fichgoog) (in French)
Johann Gottlieb Fichte’s Popular Works (1873). (Tr. William Smith.) IA (UToronto) (https://archive.org/details/johann
gottlieb00fichuoft)
New Exposition of the Science of Knowledge (1869). Translation of Versuch einer neuen Darstellung der
Wissenschaftslehre. (Tr. A. E. Kroeger.) Google (Harvard) (https://books.google.com/books?id=7C8RAAAAYAAJ)
Google (NYPL) (https://books.google.com/books?id=qfQNAAAAYAAJ) IA (UToronto) (https://archive.org/details/new
exposition00fichuoft)
On the Nature of the Scholar (1845). Alternative translation of The Vocation of the Scholar. (Tr. William Smith.) IA
(UToronto) (https://archive.org/details/onthenatureofthe00fichuoft)
The Popular Works of Johann Gottlieb Fichte (1848–49). (Tr. William Smith.)

Volume 1, 1848. Google (Oxford) (https://archive.org/details/popularworksjoh00fichgoog) IA (UToronto) (https://arc

hive.org/details/popularfichte01fichuoft) 4th ed., 1889. IA (UIllinois) (https://archive.org/details/popularworksofjo0
1fich) IA (UToronto) (https://archive.org/details/popularworks01fichuoft)
Volume 2, 1849. IA (UToronto) (https://archive.org/details/thepopularworkso00fichuoft) 4th ed., 1889. Google
(Stanford) (https://archive.org/details/popularworksjoh01fichgoog) IA (UIllinois) (https://archive.org/details/popula
rworksofjo02fich) IA (UToronto) (https://archive.org/details/popularworks02fichuoft)
The Science of Ethics as Based on the Science of Knowledge (1897). (Tr. A. E. Kroeger.) Google (UMich) (https://a
rchive.org/details/scienceethicsas00fichgoog) IA (UToronto) (https://archive.org/details/scienceofethics00fichuoft)
The Science of Knowledge (1889). Alternative translation of Foundations of the Entire Science of Knowledge. (Tr. A.
E. Kroeger.) IA (UToronto) (https://archive.org/details/thescienceofknow00fichuoft)
The Science of Rights (1889). (Tr. A. E. Kroeger.) IA (UCal) (https://archive.org/details/scienceofrights00fichiala)
(German) Versuch einer Critik aller Offenbarung (Königsberg, 1792; 2nd ed. 1793). Gallica (http://gallica.bnf.fr/ark:/1
2148/bpt6k64806f) Google (Oxford) (https://books.google.com/books?id=r78IAAAAQAAJ) Google (Oxford) (https://a
rchive.org/details/versucheinerkri00fichgoog)
The Vocation of Man (1848). (Tr. William Smith.) Google (Oxford) (https://archive.org/details/vocationmantrby00fich
goog) 1910. Google (UCal) (https://books.google.com/books?id=J2o_AAAAIAAJ)
The Vocation of the Scholar (1847). (Tr. William Smith.) IA (UCal) (https://archive.org/details/vocationofschola00fic
h)
The Way Towards the Blessed Life (1849). (Tr. William Smith.) Google (Oxford) (https://archive.org/details/waytowar
dsbless00fichgoog)
"On the Foundation of Our Belief in a Divine Government of the Universe" (http://ecmd.nju.edu.cn/UploadFile/9/417
6/ncp07sc.doc); alternative translation of "On the Ground of Our Belief in a Divine World-Governance" (trans. anon.
n.d.).

Notes
1. Nectarios G. Limnatis, German Idealism and the Problem of Knowledge: Kant, Fichte, Schelling, and Hegel,
Springer, 2008, pp. 138, 177.
2. Kerrigan, William Thomas (1997), "Young America": Romantic Nationalism in Literature and Politics, 1843–1861,
University of Michigan, 1997, p. 150.
3. "Fichte in Berlin to Schelling in Jena, May 31–August 7[8?], 1801," in: Michael Vater and David W. Wood (eds. and
trs.), The Philosophical Rupture between Fichte and Schelling: Selected Texts and Correspondence (1800-1802),
SUNY Press, 2012, p. 56.
4. "Review of Aenesidemus" ("Rezension des Aenesidemus" (http://www.gleichsatz.de/b-u-t/trad/fichte/jgf-aenesidemu
s.html), Allgemeine Literatur-Zeitung, February 11–12, 1794). Trans. Daniel Breazeale. In Breazeale, Daniel; Fichte,
Johann (1993). Fichte: Early Philosophical Writings. Cornell University Press. p. 63. (See also: FTP, p. 46;
Breazeale 1980–81, pp. 545–68; Breazeale and Rockmore 1994, p. 19; Breazeale 2013, pp. 36–37; Waibel,
Breazeale, Rockmore 2010, p. 157: "Fichte believes that the I must be grasped as the unity of synthesis and
analysis.")
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5. Grundlage der gesamten Wissenschaftslehre, 1794/1795, p. 274.

6. Breazeale 2013, pp. 305 and 308 n. 24.
7. Gesamtausgabe I/2: 364–65; Daniel Breazeale, "Fichte's Conception of Philosophy as a "Pragmatic History of the
Human Mind" and the Contributions of Kant, Platner, and Maimon," Journal of the History of Ideas, 62(4), Oct.
2001, pp. 685–703; Zöller 1998, p. 130 n. 30; Sedgwick 2007, p. 144 n. 33; Breazeale and Rockmore 2010, p. 50 n.
27: "Α »history of the human mind« is a genetic account of the self-constitution of the I in the form of an ordered
description of the various acts of thinking that are presupposed by the act of thinking the I"; Posesorski 2012, p.
81: "Pragmatische Geschichte des menschlichen Geistes designates reason's timeless course of production of the
different levels of the a priori system of all knowledge, which are exclusively uncovered and portrayed genetically
by personal self-conscious reflection"; Breazeale 2013, p. 72.
8. The principle of reciprocal determination (der Satz der Wechselbestimmbarkeit) is the principle that, according to
Fichte (Wissenschaftslehre nova methodo, "Halle Nachschrift," 1796/1797), explicitly guides all philosophical
reflection; it is derived from the reciprocally determinable relationship between the finite I and its other. In a similar
way, Fichte had derived in his Foundations of the Science of Knowledge (publ. 1794/1795, paras. 1–2) the logical
laws of identity and non-contradiction from the original positing and counter-positing of the I. (See Breazeale 2013,
pp. 54–5.)
9. Gesamtausgabe II/3: 24–25; Breazeale 2013, p. 198.
10. Fichte, J. G., "Zweite Einleitung in die Wissenschaftslehre" (http://www.gleichsatz.de/b-u-t/trad/fichte/jgf-WL2.html)
("Second Introduction to the Wissenschaftslehre"; 1797); Rocío Zambrana, Hegel's Theory of Intelligibility,
University of Chicago Press, 2015, p. 151 n. 15.
11. FTP, p. 365; Waibel, Breazeale, Rockmore 2010, p. 157; Breazeale 2013, pp. 354 and 404–439.
12. Cf. KpV A219.
13. Dieter Henrich, "Fichte's Original Insight", Contemporary German Philosophy 1 (1982 [1966]), ed. by Darrel E.
Christensen et al., pp. 15–52 (translation of Henrich, Dieter (1966), "Fichtes ursprüngliche Einsicht", in: Subjektivität
und Metaphysik. Festschrift für Wolfgang Cramer edited by D. Henrich und H. Wagner, Frankfurt/M., pp. 188–232).
Henrich's article is an analysis of the following three presentations of the Wissenschaftslehre: Grundlage der
gesamten Wissenschaftslehre (Foundations of the Science of Knowledge, 1794/1795), Versuch einer neuen
Darstellung der Wissenschaftslehre (An Attempt a New Presentation of the Wissenschaftslehre, 1797/1798), and
Darstellung der Wissenschaftslehre (Presentation of the Wissenschaftslehre, 1801).
14. Fichte's concept of productive imagination is based on Immanuel Kant's distinction between productive imagination
which explains the possibility of cognition of a priori, and the reproductive imagination which explains the synthesis
of empirical laws (KrV B152).
15. Breazeale, Dan, "Johann Gottlieb Fichte", The Stanford Encyclopedia of Philosophy (Spring 2012 Edition), Edward
N. Zalta (ed.), URL: <http://plato.stanford.edu/archives/spr2012/entries/johann-fichte/>.
16. Fichte wrote that his admiration for Maimon's talent "[k]nows no limit," and also that "Maimon has completely
overturned the entire Kantian philosophy as it has been understood by everyone until now." (Gesamtausgabe III/2:
275)
17. Breazeale 2013, p. 23.
18. Breazeale 2013, p. 2.
19. Breazeale 2013, p. 308.
20. Breazeale 2013, p. 94.
21. Maier, S. (2009). "Der Einfluss der Fichteschen Philosophie in der Medizin bei Adolph Karl August Eschenmayer (ht
tp://tobias-lib.uni-tuebingen.de/volltexte/2010/4531/pdf/Druckversion.pdf). Eberhard-Karls-Universität Tübingen:
Medizinische Fakultät.
22. Breazeale and Rockmore 2010: David Kenosian, "Fichtean Elements in Wilhelm von Humboldt's Philosophy of
Language", esp. p. 357.
23. "Fichte" (http://dictionary.reference.com/browse/fichte). Random House Webster's Unabridged Dictionary.
24. Robert C. Solomon, In the Spirit of Hegel, Oxford University Press, p. 23.
25. Gilman, D. C.; Peck, H. T.; Colby, F. M., eds. (1905). "Fichte, Johann Gottlieb". New International Encyclopedia
(1st ed.). New York: Dodd, Mead.
26. Rines, George Edwin, ed. (1920). "Fichte, Johann Gottlieb". Encyclopedia Americana.
27. Breazeale, Daniel; Fichte, Johann (1993). Fichte: Early Philosophical Writings. Cornell University Press. p. 2.

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28. Anthony J. La Vopa, Fichte: The Self and the Calling of Philosophy, 1762-1799, Cambridge University Press, 2001,
p. 26.
29. She happened to be the niece of the famous poet F. G. Klopstock.
30. Imhof, Gottlieb (1959). Kleine Werklehre der Freimaurerei. I. Das Buch des Lehrlings. 5th ed. Lausanne: Alpina, p.
42.
31. Lawatsch, Hans-Helmut (1991). "Fichte und die hermetische Demokratie der Freimaurer." In: Hammacher, Klaus,
Schottky, Richard, Schrader, Wolfgang H. and Daniel Breazeale (eds.). Sozialphilosophie. Fichte-Studien, Vol. 3.
Amsterdam-Atlanta: Editions Rodopi, p. 204, ISBN 90-5183-236-2.
32. Anthony J. La Vopa, Fichte: The Self and the Calling of Philosophy, 1762-1799, Cambridge University Press, 2001,
p. 151.
33. Breazeale, Daniel; Fichte, Johann (1993). Fichte: Early Philosophical Writings. Cornell University Press. p. 4.
34. Breazeale, Daniel; Fichte, Johann (1993). Fichte: Early Philosophical Writings. Cornell University Press. p. 7.
35. Traditionally, it has been assumed that either the omission was an accident or a deliberate attempt by the publisher
to move copies. In either case, Fichte did not plan it and in fact only heard of the accident much later. He writes to
his fiancée: "Why did I have to have such utterly strange, excellent, unheard-of good luck?" See Garrett Green's
Introduction to Attempt at a Critique of All Revelation. Cambridge: Cambridge University Press, 1978.
36. Letter from Jens Baggeson to Karl Reinhold. Quoted in Editor's Introduction to Fichte, Early Philosophical Writings.
London: Cornell University Press, 1988.
37. The Open Society and its Enemies Voll 2, Karl Popper p54
38. Albert G. Mackey, ed. (2003). "Fichte as a Freemason: October 1872 to September 1873" (https://books.google.co
m/books?id=Ip5bF1xtRB0C&pg=PA430). Mackey's National Freemason: 430.
39. Glenn Alexander Magee, Hegel and the Hermetic Tradition, Cornell University Press, 2008, p. 55.
40. Isaac Nakhimovsky, The Closed Commercial State: Perpetual Peace and Commercial Society from Rousseau to
Fichte, Princeton University Press, 2011, p. 6.
41. Robert Blakely, History of the Philosophy of Mind, Vol. IV, p. 114, London: Longmans, 1850
42. Journals and Papers of Søren Kierkegaard, 1B (http://www.naturalthinker.net/trl/texts/Kierkegaard,Soren/JournPaper
s/I_B.html)
43. "Foundations of Natural Right" (https://www.scribd.com/doc/96398724/Fichte-Foundations-of-Natural-Right-1797).
Scribd. Retrieved 18 January 2018.
44. Fichte, J. G. (2000), Foundations of Natural Right, according to the Principles of the Wissenschaftslehre, ed. F.
Neuhouser, trans. M. Baur. Cambridge: Cambridge University Press, p. 42.
45. Allen W. Wood, The Free Development of Each: Studies on Reason, Right, and Ethics in Classical German
Philosophy, Oxford University Press, 2014, p. 207: "The whole point of the summons, in fact, is that it is what first
makes our individuality possible for us, through presenting us with the concept of our own individual free action in
the form of an object of our consciousness."
46. Also translated as Foundations of the Entire Science of Knowledge.
47. Breazeale 2013, p. vii.
48. Nicholas Adams, George Pattison, Graham Ward (eds.), The Oxford Handbook of Theology and Modern European
Thought, Oxford University Press, 2013, p. 129.
49. Jeffrey Reid, The Anti-Romantic: Hegel Against Ironic Romanticism, A&C Black, 2014, p. 26.
50. Fichte, J. G., Versuch einer neuen Darstellung der Wissenschaftslehre (1797/1798): II.2; Gesamtausgabe I/4:274–
275.
51. Wood, Allen (2016). Fichte's Ethical Thought. Oxford University Press. p. 25.
52. Anderson, Eugene (1966). Nationalism and the Culture Crisis in Prussia: 1806-1815. Octagon Press. p. 29.
53. Fichte, Johann Gottlieb (2008). Addresses to the German Nation. Cambridge University Press. p. 496.
54. Wood, Allen (2016). Fichte's Ethical Thought. Oxford University Press. p. 25.
55. Butler, Rohan (1941). The Roots of National Socialism. Faber & Faber. p. 38-39.
56. Gesamtausgabe, I/1, pp. 292–293
57. Wood, Allen (2016). Fichte's Ethical Thought. Oxford University Press. p. 27.
58. Wood, Allen (2016). Fichte's Ethical Thought. Oxford University Press. p. 26.

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59. Christopher M. Clark, Iron Kingdom: The Rise and Downfall of Prussia, 1600-1947 (Harvard University Press, 2006:
ISBN 0-674-02385-4), p. 377.
60. Gesamtausgabe der Bayerischen Akademie der Wissenschaften, approx. 40 volumes. Edited by Reinhard Lauth,
Erich Fuchs, Hans Gliwitzky, Ives Radrizzani, Günter Zöller, et al., Stuttgart-Bad Cannstatt 1962.
61. English translation: Friedrich Nicolai's Life and Strange Opinions.

References
Daniel Breazeale. "Fichte's Aenesidemus Review and the Transformation of German Idealism" The Review of
Metaphysics, 34 (1980–81): 545–68.
Daniel Breazeale and Tom Rockmore (eds.). Fichte: Historical Contexts/Contemporary Controversies. Atlantic
Highlands: Humanities Press, 1994.
Daniel Breazeale and Tom Rockmore (eds.), Fichte, German Idealism, and Early Romanticism, Rodopi, 2010.
Daniel Breazeale. Thinking Through the Wissenschaftslehre: Themes from Fichte's Early Philosophy. Oxford:
Oxford University Press, 2013.
Ezequiel L. Posesorski. Between Reinhold and Fichte: August Ludwig Hülsen's Contribution to the Emergence of
German Idealism. Karlsruhe: Karlsruher Institut Für Technologie, 2012.
Sally Sedgwick. The Reception of Kant's Critical Philosophy: Fichte, Schelling, and Hegel. Cambridge: Cambridge
University Press, 2007.
Violetta L. Waibel, Daniel Breazeale, Tom Rockmore (eds.), Fichte and the Phenomenological Tradition, Berlin:
Walter de Gruyter, 2010.
Günter Zöller. Fichte's Transcendental Philosophy: The Original Duplicity of Intelligence and Will. Cambridge:
Cambridge University Press, 1998.

Further reading
Karl Ameriks, Dieter Sturma (eds.), The Modern Subject: Conceptions of the Self in Classical German Philosophy,
SUNY Press, 1995.
Arash Abizadeh. "Was Fichte an Ethnic Nationalist?" (http://abizadeh.wix.com/arash#!Article-Was-Fichte-an-Ethnic-
Nationalist/c22zv/558ed8430cf2f97c80ed3fc8), History of Political Thought 26.2 (2005): 334–359.
Gunnar Beck. Fichte and Kant on Freedom, Rights and Law, Lexington Books (Rowman and Littlefield), 2008.
Franks, Paul. All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism,
Cambridge: Harvard University Press, 2005.
T. P. Hohler. Imagination and Reflection: Intersubjectivity. Fichte's 'Grundlage' of 1794. The Hague: Nijhoff, 1982.
Wayne Martin. Idealism and Objectivity: Understanding Fichte's Jena Project. Stanford: Stanford University Press,
1997.
Fichte, 1) Johann Gottlieb (http://polonius.bibliothek.uni-ulm.de:8080/Meyers2/seite/werk/meyers/band/6/seite/0234/
meyers_b6_s0234.html#Fichte). article in: Meyers Konversations-Lexikon, 4. Aufl. 1888–1890, Bd. 6, S. 234 f.
Harald Muenster. Fichte trifft Darwin, Luhmann und Derrida. 'Die Bestimmung des Menschen' in
differenztheoretischer Rekonstruktion und im Kontext der 'Wissenschaftslehre nova methodo' [Fichte Meets Darwin,
Luhmann and Derrida. "The Vocation of Man" As Reconstructed by Theories of Difference and in the Context of the
"Wissenschaftslehre nova methodo"]. Amsterdam/New York: Rodopi, 2011 (Fichte-Studien-Supplementa, volume
28).
Frederick Neuhouser. Fichte's Theory of Subjectivity. Cambridge: Cambridge University Press, 1990.
Tom Rockmore. Fichte, Marx, and the German Philosophical Tradition. Carbondale: Southern Illinois University
Press, 1980.
Rainer Schäfer. Johann Gottlieb Fichtes Grundlage der gesamten Wissenschaftslehre von 1794. Darmstadt:
Wissenschaftliche Buchgesellschaft, 2006.
Ulrich Schwabe. Individuelles und Transindividuelles Ich. Die Selbstindividuation reiner Subjektivität und Fichtes
"Wissenschaftslehre nova methodo". Paderborn 2007.
Peter Suber. "A Case Study in Ad Hominem Arguments: Fichte's Science of Knowledge (http://www.earlham.edu/~p
eters/writing/fichte.htm)," Philosophy and Rhetoric, 23, 1 (1990): 12–42.
Xavier Tilliette, Fichte. La science la liberté, pref. by Reinhard Lauth, Vrin, 2003.
Robert R. Williams. Recognition: Fichte and Hegel on the Other. Albany: State University of New York Press, 1992.
David W. Wood. 'Mathesis of the Mind': A Study of Fichte's Wissenschaftslehre and Geometry. Amsterdam/New
York: Rodopi, 2012 (Fichte-Studien-Supplementa, volume 29).
Tommaso Valentini, I fondamenti della libertà in J.G. Fichte. Studi sul primato del pratico, Presentazione di
Armando Rigobello, Editori Riuniti University Press, Roma 2012.

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External links
Works by Johann Gottlieb Fichte (https://www.gutenberg.org/author/Fichte,+Johann+Gottlieb) at Project Gutenberg
Works by or about Johann Gottlieb Fichte (https://archive.org/search.php?query=%28%28subject%3A%22Fichte%
2C%20Johann%20Gottlieb%22%20OR%20subject%3A%22Fichte%2C%20Johann%20G%2E%22%20OR%20subj
ect%3A%22Fichte%2C%20J%2E%20G%2E%22%20OR%20subject%3A%22Johann%20Gottlieb%20Fichte%22%
20OR%20subject%3A%22Johann%20G%2E%20Fichte%22%20OR%20subject%3A%22J%2E%20G%2E%20Ficht
e%22%20OR%20subject%3A%22Fichte%2C%20Johann%22%20OR%20subject%3A%22Johann%20Fichte%22%
20OR%20creator%3A%22Johann%20Gottlieb%20Fichte%22%20OR%20creator%3A%22Johann%20G%2E%20Fic
hte%22%20OR%20creator%3A%22J%2E%20G%2E%20Fichte%22%20OR%20creator%3A%22J%2E%20Gottlie
b%20Fichte%22%20OR%20creator%3A%22Fichte%2C%20Johann%20Gottlieb%22%20OR%20creator%3A%22Fi
chte%2C%20Johann%20G%2E%22%20OR%20creator%3A%22Fichte%2C%20J%2E%20G%2E%22%20OR%20c
reator%3A%22Fichte%2C%20J%2E%20Gottlieb%22%20OR%20creator%3A%22Johann%20Fichte%22%20OR%2
0creator%3A%22Fichte%2C%20Johann%22%20OR%20title%3A%22Johann%20Gottlieb%20Fichte%22%20OR%2
0title%3A%22Johann%20G%2E%20Fichte%22%20OR%20title%3A%22J%2E%20G%2E%20Fichte%22%20OR%
20title%3A%22Johann%20Fichte%22%20OR%20description%3A%22Johann%20Gottlieb%20Fichte%22%20OR%
20description%3A%22Johann%20G%2E%20Fichte%22%20OR%20description%3A%22J%2E%20G%2E%20Ficht
e%22%20OR%20description%3A%22Fichte%2C%20Johann%20Gottlieb%22%20OR%20description%3A%22Ficht
e%2C%20Johann%20G%2E%22%20OR%20description%3A%22Johann%20Fichte%22%20OR%20description%3
A%22Fichte%2C%20Johann%22%29%20OR%20%28%221762-1814%22%20AND%20Fichte%29%29%20AND%2
0%28-mediatype:software%29) at Internet Archive
Works by Johann Gottlieb Fichte (https://librivox.org/author/10347) at LibriVox (public domain audiobooks)
Outlines of the Doctrine of Knowledge (http://www.marxists.org/reference/subject/philosophy/works/ge/fichte.htm)
Zalta, Edward N. (ed.). "Johann Gottlieb Fichte" (https://plato.stanford.edu/entries/johann-fichte/). Stanford
Encyclopedia of Philosophy.
The North American Fichte Society (http://digilib.bu.edu/nnafs/): "Fichte's Works in English Translation" (http://digili
b.bu.edu/nafs/translations.html)
Works by Fichte, original German texts (http://www.zeno.org/Philosophie/M/Fichte,+Johann+Gottlieb)
Internationale Johann-Gottlieb-Fichte-Gesellschaft (http://www.fichte-gesellschaft.de/)
KULTUR & KONGRESSWERK-fichte (http://www.kulturwerk-fichte.de/) – Event-location in Magdeburg, named after
Johann-Gottlieb Fichte
A Case Study in Ad Hominem Arguments: Fichte's Science of Knowledge (http://www.earlham.edu/~peters/writing/fi
chte.htm/)

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