6,341 words
Part 3 of 3 (Part 1 here, Part 2 here)
1. Fichte on the Nature of the State
We began to explore Fichte’s political philosophy in the last installment, as expounded primarily in his 1796 work Foundations of Natural Right. It is a basic principle of Fichte’s philosophy that subjectivity, what he calls the “I,” must bring nature under the control of reason. (more…)
A French Jacobin
3,782 words
Part 2 of 3 (Part 1 here, Part 3 here)
1. Introduction: Transcendental Idealism as Political Radicalism
In part one of this essay, I covered J. G. Fichte’s moral philosophy, as set out in his 1798 work The System of Ethics. In the present installment, which is largely self-contained, I shall cover his social and political philosophy, chiefly as expounded in The Foundations of Natural Right. Here we will find many ways in which Fichte lays the groundwork for contemporary Leftism, including a surprising anticipation of what Gen Z calls “real Communism.” (more…)
J. G. Fichte
6,359 words
Part 1 of 3 (Part 2 here)
1. “I am what I freely make myself to be”
This is the sixth essay I have written for Counter-Currents on the German idealist J. G. Fichte (see the introductory essay here), and it is effectively a continuation of my series on “Heidegger’s History of Metaphysics.” However, the reader need not be familiar with any of the earlier entries in order to understand this one. (more…)
4,214 words
Part 2 of 4 (Part 1 here, Part 3 here)
4. The Principles of Magical Idealism
Evola’s critique of transcendental idealism, which we examined in the last installment, is insightful and interesting — though grand choruses of academic voices would be raised against every step of it, insisting that Evola has misunderstood idealism. (more…)
5,254 words
Part 1 of 4 (Part 2 here)
1. Introduction
Early in his career as a writer, Julius Evola published several philosophical works expounding a theory he called “magical idealism.” These include Saggi sull’idealismo magico (Essays on Magical Idealism, 1925), Teoria dell’individuo assoluto (Theory of the Absolute Individual, 1927), (more…)
6,383 words
1. Introduction: Remind me, why Fichte?
Readers have been asking me why I am devoting multiple essays to J. G. Fichte, an exceedingly difficult and seldom-read German Idealist born in 1762. The simple answer is that these essays are a continuation of my series on Heidegger’s “history of metaphysics.” Having devoted several essays to Kant, I am continuing with Fichte, then will move on to Schelling and Hegel, and then, finally, to Nietzsche. (more…)
J. G. Fichte meets Immanuel Kant, 1791
6,194 words
1. “The circumference of my world is equivalent to the limits of my will.”
In my last essay, we established that for Fichte self-consciousness is an ultimate fact. We saw via our own experiments in introspection that the “I” — this “presence” that says, in effect “I am” — is not simply a feature of the self, it is the self. (more…)
J. G. Fichte
4,888 words
1. Fichte’s Foundationalism
J. G. Fichte holds that the human self has no intrinsic identity, aside from that which we create for it. He completely rejects the notion that our identity is in any way determined by nature. This is the modern “blank slate” theory pushed to a radical extreme. It is to Fichte that we must look if we wish to find the philosophical origins of current intellectual fashions such as “gender fluidity,” “social construction” of race and gender, and radical egalitarian claims about human perfectibility. (more…)
6,227 words
1. Martin Heidegger Reads Fichte
On June 25, 1929, Heidegger wrote to Karl Jaspers, “At the present moment I am lecturing on Fichte, Hegel, and Schelling for the first time — and once more a new world opens up before me. (more…)
Johann Gottlieb Fichte
5,174 words
1. The Greatest Unread Philosopher in History
Chances are you may never even have heard of the German philosopher Johann Gottlieb Fichte (1762-1814). If you have heard of him, you probably have the vague idea that he was a follower of Kant who went off the reservation and tried to defend the bizarre position that all of reality is the creation of something called the “Absolute Ego.” This is how he is often treated in histories of philosophy. But this characterization of Fichte is completely wrong. (more…)
