By Johann Gottlieb Fichte
Fichte's suggestion marks a very important transitional level among Kant and post-Kantian philosophy. Foundations of usual Right (Grundlage des Naturrechts nach Principien der Wissenschaftslehre), notion via many to be Fichte's most vital paintings of political philosophy, applies his rules to primary concerns in political and felony philosophy, masking such issues as civic freedom, correct, inner most estate, contracts, family members family, and the rules of recent political association. This quantity deals the 1st entire translation of the paintings into English, through Michael Baur, including an creation through Frederick Neuhouser that units it in its philosophical and historic context.
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Additional resources for Foundations of Natural Right (Cambridge Texts in the History of Philosophy)
Whoever claims the opposite assumes a substratum of the I (something that is supposed to be an I without being one), and therefore contradicts himself. Thus necessary actions, those that follow from the concept of the rational being, are simply those that condition the possibility of self-consciousness; but all of these actions are necessary and certain to follow, just as certainly as there exists a rational being. — The rational being necessarily posits itself; thus the rational being necessarily does everything that belongs to the positing of itself, and everything that lies within the scope of the action expressed by this positing.
Thus - to give a striking example - some have not yet been able to sec clearly that [7J squaring the circle is impossible and contradictory in its concept. 5 He thinks he has been very clever in asking this question; he has a look around, laughs, and leaves me standing there in my shame. I look at him and laugh at the question. In all seriousness, that is my opinion. Amam philosophiae non hahes? he says with pity; and I answer him: great wisdom has robbed you of healthy common sense. - With regard to this point, dear sir, I am not at all lacking in knowledge, but in understanding.
The rational being presented here is a finite rational being. But a finite rational being is one that can reflect only upon something limited. These two concepts are reciprocal concepts; one denotes what the other denotes. e. outside B, there would also have to be a C posited by the reflecting activity that is not this activity but opposed to it.  (II) Its activity in intuiting the world cannot be posited by the rational being as such, for this world-intuiting activity, by its very concept, is not supposed to revert into the intuiter; it is not supposed to have the intuiter as its object, but rather something outside and opposed to the intuiter; namely, a world.