Johann Gottlieb Fichte Quotes (1762-1814)

“There are many tendencies and powers in man, and it is the vocation of each individual to cultivate all his powers, so far as he is able to do so.”

“Will is the immediate consciousness of the activity of the inward powers of our Nature. The immediate consciousness of an effort, an aspiration of these powers which is not yet activity, because restrained by opposing forces — this is inclination or desire; the struggle of contending forces is irresolution; the victory of one is the resolution of the will.”

“Upon the progress of knowledge the whole progress of the human race is immediately dependent: he who retards that, hinders this also. And he who hinders this, — what character does he assume towards his age and posterity? Louder than with a thousand voices, by his actions he proclaims into the deafened ear of the world present and to come — "As long as I live at least, the men around me shall not become wiser or better; — for in their progress I too, notwithstanding all my efforts to the contrary, should be dragged forward in some direction; and this I detest I will not become more enlightened, — I will not become nobler. Darkness and perversion are my elements, and I will summon all my powers together that I may not be dislodged from them."”

“The action of freedom, through which the form turns into the form of the form as its content and returns into itself, is called "reflection."”

“Every other art,—as poetry, music, painting,—may be practised without the process showing forth the rules according to which it is conducted;—but in the self-cognizant art of the philosopher, no step can be taken without declaring the grounds upon which it proceeds.”

“Love divides an existence which is in itself dead, as it were into a two-fold being, holding it up before its own contemplation, — and thereby makes it an Ego or Self, which beholds and is cognizant of itself; and in this personality lies the root of all Life. Love again reunites and intimately binds together this divided personality, which, without Love, would regard itself coldly and without interest. This latter unity, within a duality which is not thereby destroyed but eternally remains subsistent, is Life itself; as every one who strictly considers these ideas and combines them together must at once distinctly perceive.”

“Thus then does the Doctrine of Knowledge, which in its substance is the realisation of the absolute Power of intelligising which has now been defined, end with the recognition of itself as a mere manifestation in a Doctrine of Wisdom, although indeed a necessary and indispensable means to such a Doctrine: a manifestation, the sole aim of which is, with the Knowledge thus acquired, — by which knowledge alone a Will, clear and intelligible to itself and reposing upon itself without wavering or perplexity, is possible, — to return wholly into Actual Life; — not into the Life of blind and irrational Instinct which we have laid bare in all its nothingness, but into the Divine Life which shall become visible to us.”

“The Age of Empty Freedom ... does not know that man must first through labour, industry, and art, learn how to know; but it has a certain fixed standard for all conceptions, and an established Common Sense of Mankind always ready and at hand, innate within itself and there present without trouble on its part;—and those conceptions and this Common Sense are to it the measure of the efficient and the real. It has this great advantage over the Age of Science, that it knows all things without having learned anything; and can pass judgment upon whatever comes before it at once and without hesitation,—without needing any preliminary evidence:—'That which I do not immediately comprehend by the conceptions which dwell within me, is nothing,'—says Empty Freedom.”

“The Age of Empty Freedom ... does not know that man must first through labour, industry, and art, learn how to know; but it has a certain fixed standard for all conceptions, and an established Common Sense of Mankind always ready and at hand, innate within itself and there present without trouble on its part;—and those conceptions and this Common Sense are to it the measure of the efficient and the real. It has this great advantage over the Age of Science, that it knows all things without having learned anything; and can pass judgment upon whatever comes before it at once and without hesitation,—without needing any preliminary evidence:—'That which I do not immediately comprehend by the conceptions which dwell within me, is nothing,'—says Empty Freedom.”

“Berkeley, Hume, Kant, Fichte, Hegel, James, Bergson all are united in one earnest attempt, the attempt to reinstate man with his high spiritual claims in a place of importance in the cosmic scheme.”

“We cannot hope to give here a final clarification of the essence of fact, judgement, object, property; this task leads into metaphysical abysses; about these one has to seek advice from men whose name cannot be stated without earning a compassionate smile—e.g. Fichte.”