In what is termed the philosophy of Fichte a distinction must be made between his properly-speaking speculative philosophy, in which the argument is most consistently worked out, and which is less well known, and his popular philosophy, to which belong the lectures delivered in Berlin before a mixed audience, and, for example, the work termed a “Guidance to a Blessed Life.” These last have much in them that is affecting and edifying - many who call themselves the disciples of Fichte know this side alone - and they are expressed in language most impressive to a cultured, religious temperament. In the history of Philosophy, however, such cannot be taken into consideration, although through their matter they may have the highest possible value; the content has to be speculatively developed, and that is done in Fichte's earlier philosophic works alone.(3)1. The First Principles of Fichte's Philosophy.
As we mentioned above (p. 478), the shortcoming in the Kantian philosophy was its unthinking inconsistency, through which speculative unity was lacking to the whole system; and this shortcoming was removed by Fichte. It is the absolute form which Fichte laid hold of, or in other words, the absolute form is just the absolute Being-for-self, absolute negativity, not individuality, but the Notion of individuality, and thereby the Notion of actuality; Fichte's philosophy is thus the development of form in itself. He maintained the ego to be the absolute principle, so that from it, the direct and immediate certainty of self, all the matter in the universe must be represented as produced; hence, according to Fichte, reason is in itself a synthesis of Notion and actuality. But this principle he once more in an equally one-sided manner set aside; it is from the very beginning subjective, conditioned by an opposite, and its realization is a continual rushing onward in finitude, a looking back at what has gone before. The form in which it is presented has also the disadvantage, and indeed, the real drawback of bringing the empiric ego ever before one's eyes, which is absurd, and quite distracting to one's point of view.
The claims of Philosophy have advanced so far that in the first place self-consciousness refuses any longer to regard absolute essence as immediate substance which does not in itself possess difference, reality, and actuality. Against this substance self-consciousness ever struggled, for it does not find its explicit Being there, and consequently feels the lack of freedom. But besides this it demanded that this essence, objectively presented, should be personal, living, self-conscious, actual, and not shut up in abstract metaphysical thoughts alone. On the other hand consciousness, for which the other is, demanded the moment of external actuality, Being as such, into which thought must pass, truth in objective existence; and this is what we more especially noticed in connection with the English. This Notion, which is immediately actuality, and this actuality which is immediately its Notion, and that indeed in such a way that there neither is a third thought above this unity, nor is it an immediate unity which does not possess difference, separation, within it, is the ego; it is the self-distinction of opposites within itself. That whereby it distinguishes itself from the simplicity of thought, and distinguishes this other, is likewise immediately for it; it is identical with, or not distinguished from it.(4) Hence it is pure thought, or the ego is the true synthetic judgment a priori, as Kant called it. This principle is apprehended actuality, for the taking back of the other-Being into self-consciousness is just apprehension. The Notion of the Notion is from this point of view found in the fact that in what is apprehended self-consciousness has the certainty of itself; what is not apprehended is something foreign to it. This absolute Notion or this absolutely existent infinitude it is which has to be developed in knowledge, and its distinction as the whole distinction of the universe has to be represented from itself, and this has in its distinction to remain reflected within itself in equal absoluteness. Nothing other than the ego anywhere exists, and the ego is there because it is there; what is there is only in the ego and for the ego.(5)Now Fichte merely set forth this Notion; he did not bring it to a scientific realization from itself.
For to him this Notion maintains and asserts itself as this Notion; it has absoluteness for him in so far as it is merely the unrealized Notion, and thus indeed comes once more into opposition with reality. The Fichtian philosophy has the great advantage of having set forth the fact that Philosophy must be a science derived from one supreme principle, from which all determinations are necessarily derived. The important point is this unity of principle and the attempt to develop from it in a scientifically consistent way the whole content of consciousness, or, as has been said, to construct the whole world.(6) Beyond this no progress was made.(7) But the great necessity in Philosophy is to possess one living Idea; the world is a flower which is eternally produced from one grain of seed. Thus Fichte does not, like Kant, throw his work into narrative form because he begins with the ego; but he has proceeded further, inasmuch as he sought to bring about a construction of determinations of knowledge from the ego. The whole extent of knowledge in all the world must be developed, and further this knowledge must be the consequence of the development of determinations; but because Fichte says that what is not for us does not concern us, he has not grasped this principle of the ego as Idea, but solely in the consciousness of the activity which we exercise in knowing, and consequently it is still laid hold of in the form of subjectivity.
