By David James
During this research of Fichte's social and political philosophy, David James bargains an interpretation of Fichte's most renowned writings during this zone, together with his Foundations of normal correct and Addresses to the German state, focused on major topics: estate and advantage. those topics give you the foundation for a dialogue of such concerns as what it capacity to assure the liberty of all of the voters of a country, the matter of unequal family of financial dependence among states, and the variations and connections among the felony and political sphere of correct and morality. James additionally relates Fichte's crucial social and political principles to these of different vital figures within the historical past of philosophy, together with Locke, Kant and Hegel, in addition to to the unconventional section of the French Revolution. His account should be of value to all who're attracted to Fichte's philosophy and its highbrow and political context.
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Additional resources for Fichte's Social and Political Philosophy: Property and Virtue (Modern European Philosophy)
My neglect of such texts, though some mention will be made of them, is motivated by the wish to provide a systematic account of Fichte’s social and political philosophy that best brings out the ways in which Fichte can be seen as responding to problems that should still be taken seriously today; and this is something that can be done, I believe, by making the concepts of property and virtue into the main organizing themes of my interpretation of Fichte’s social and political philosophy. Although a systematic reading of Fichte’s theory of right that aims at bringing out what is of philosophical interest in it today might also be achieved by concentrating on the writings of his Jena period,32 there are, in my view, at least two solid reasons for extending the discussion of 32 This approach is exemplified by Alain Renaut’s interpretation of Fichte’s theory of right in his Le syste`me du droit.
11 In other words, the right to an object consists in both a relation to an object and a relation to another person by means of this same object, with one person being 9 Cf. Neuhouser, ‘Fichte and the Relationship between Right and Morality’, 167. ; FNR: 102. 11 GA I / 3: 360; FNR: 51. Fichte is not himself always consistent on this point, however. For example, he speaks of a person who is thought of as being isolated in the world as having the right, as opposed to the power, to extend his freedom as far as he wills and can; a right which Fichte describes as ‘the right to take possession of the entire sensible world’ (GA I / 3: 412; FNR: 111).
The problems I identify with Fichte’s attempt to explain how a genuinely ethical community can be produced suggest, moreover, that the separation of right from morality found in the social and political philosophy of his Jena period should be seen as preferable to his later attempt to moralize the realm of right. In considering the Addresses to the German Nation, this book extends beyond Fichte’s Jena period. It does not, however, include extensive discussions of Fichte’s other writings on political subjects, such as his early Contribution towards Correcting the Public’s Judgement of the French Revolution (Beitrag zur Berichtigung der Urtheile des Publikums u ¨ ber die franz¨osische Revolution) from 1793 and his Rechtslehre from 1812.