history of philosophy-第106章
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Dialectic is the last thing to arise and to maintain its place。 As this is expressed for philosophic
self…consciousness； the foreign intellectual world has lost all significance and truth for ordinary
culture； it is composed of three elements； a deity pertaining to a time gone by； and individualized in
space and existence； a world which is outside the actuality of self…consciousness； and a world
which had yet to appear； and in which self…consciousness would first attain to its reality。 The spirit
of culture has deserted it； and no longer recognizes anything that is foreign to self…consciousness。
In accordance with this principle； the spiritual living essence has then transformed itself into
self…consciousness； and it thinks to know the unity of spirit immediately from itself； and in this
immediacy to be possessed of knowledge in a poetic； or at least a prophetic manner。 As regards
the poetic manner； it has a knowledge of the life and person of the Absolute immediately； by an
intuition； and not in the Notion； and it thinks it would lose the whole as whole； as a self…penetrating
unity； were it not to express the same in poetic form； and what it thus expresses poetically is the
intuition of the personal life of self…consciousness。 But the truth is absolute motion； and since it is a
motion of forms and figures ＇Gestalten＇； and the universe is a kingdom of spirits； the Notion is the
essence of this movement； and likewise or each individual form； it is its ideal form ＇Form＇ and not
the real one； or that of figure ＇Gestalt＇。 In the latter case necessity is lost sight of； individual action；
life and heart； remain within themselves； and undeveloped； and this poetry vacillates betwixt the
universality of the Notion and the determinateness and indifference of the figure； it is neither flesh
nor fish； neither poetry nor philosophy。 The prophetic utterance of truths which claim to be
philosophical； thus belongs to faith； to self…consciousness； which indeed perceives the absolute
spirit in itself； but does not comprehend itself as self…consciousness； since it places absolute reality
above Knowledge； beyond self…conscious reason； as was done by Eschenmayer and Jacobi。 This
uncomprehending； prophetic manner of speech affirms this or that respecting absolute existence as
from an oracle； and requires that each man should find the same immediately in his own heart。 The
knowledge of absolute reality becomes a matter pertaining to the heart； there are a number of
would…be inspired speakers； each of whom holds a monologue and really does not understand the
others； excepting by a pressure of the hands and betrayal of dumb feeling。 What they say is mainly
composed of trivialities； if these are taken in the sense in which they are uttered； it is the feeling； the
gesture； the fulness of the heart； which first gives them their significance； to nothing of more
importance is direct expression given。 They outbid one another in conceits of fancy； in ardent
poetry。 But before the Truth vanity turns pale； spitefully sneering it sneaks back into itself。 Ask not
after a criterion of the truth； but after the Notion of the truth in and for itself； on that fix your gaze。
The glory of Philosophy is departed； for it presupposes a common ground of thoughts and
principles — which is what science demands — or at least of opinions。 But now particular
subjectivity was everything； each individual was proud and disdainful as regards all others。 The
conception of independent thought — as though there could be a thought which was not such （Vol。
I。 p。 60） — is very much the same； men have； it is said； to bring forth a particularity of their own；
or else they have not thought for themselves。 But the bad picture is that in which the artist shows
himself； originality is the production of what is in its entirety universal。 The folly of independent
thought is that it results in each bringing forth something more preposterous than another。
c。 Novalis。
Subjectivity signifies the lack of a firm and steady basis； but likewise the desire for such； and thus it
evermore remains a yearning。 These yearnings of a lofty soul are set forth in the writings of
Novalis。 This subjectivity does not reach substantiality； it dies away within itself； and the standpoint
it adopts is one of inward workings and fine distinctions； it signifies an inward life and deals with
the minuti？ of the truth。 The extravagances of subjectivity constantly pass into madness； if they
remain in thought they are whirled round and round in the vortex of reflecting understanding； which
is ever negative in reference to itself。
d。 Fries； Bouterweck； Krug。
Yet a last form of subjectivity is the subjectivity of arbitrary will and ignorance。 It maintained this；
that the highest mode of cognition is an immediate knowledge as a fact of consciousness； and that
is so far right。 The Fichtian abstraction and its hard understanding has a repellent effect on thought；
slothful reason allowed itself to be told the result of the philosophy of Kant and Jacobi； and
renounced all consistent thought； all construction。 This arbitrariness gave itself entire liberty — the
liberty of the Tabagie … but in doing so it regarded itself from a poetic or prophetic point of view；
as we have just seen （pp。 508； 509）。 Then it was both more sober and more prosaic； and thus
brought the old logic and metaphysic once more into evidence； though with this modification that
they are made facts of consciousness。 Thus Fries turns back to the faith of Jacobi in the form of
immediate judgments derived from reason； and dark conceptions incapable of utterance。（33） He
wished to improve the critique of pure reason by apprehending the categories as facts of
consciousness； anything one chooses can in such a case be introduced。 Bouterweck speaks of
“The virtue； the living nature of power； the fact that subject and object are regarded as one； that is
as absolute virtue。 With this absolute virtue we have all Being and action； namely the eternal；
absolute and pure unity； in one word we have grasped the world within us and we have grasped
ourselves in the world； and that indeed not through conceptions and conclusions； but directly
through the power which itself constitutes our existence and our rational nature。 To know the All；
or indeed to know God in any way； is however； impossible for any mortal。” （34） Krug wrote a
“Groundwork of Philosophy；” setting forth a “Transcendental Synthesis — that is a transcendental
realism and a transcendental idealism inseparably bound together。” It is an “original；
transcendental synthesis of the real and the ideal； the thinking subject and the corresponding outer
world；” this transcendental synthesis must “be recognized and asserted without any attempt being
made at explaining it。” （35）
1。 Fichte： Grundlage der gesammten Wissenschaftslehre （Leipzig； 1794）； Preface； p。 xii。
2。 Fichte's Leben und Briefwechsel； edited by his son； Pt。 I。 pp。 3； 6； 24 seq。； 38 seq。； 142； 189；
337； 338； 348； 349； 353； 354； 358…364； Pt。 II。 pp。 140…142； Pt。 I。 pp。 370…372； 442…448； 455；
518； 540； 578。
3。 Fichte's posthumous works； which were not published until after Hegel's death； nevertheless
show that the writer in his lectures at the Berlin University likewise worked out scientifically this
newly developed point of view in his philosophy； Fichte made a beginning in this regard brocheven
in the ure which appeared in 1810： “Die Wissenschaftslehre in ihrem allgemeinen Umrisse” （v。
Michelet： Geschichte der letzten Systeme der Philosophie； Pt。 I。 pp。 441； 442）。 ＇Editor's note。＇
4。 Fichte： Grundlage der gesammten Wissenschaftslehre； pp。 10…12。
5。 Fichte： Grundlage der gesammten Wissenschaftslehre； pp。 13； 14。
6。 Fichte： Ueber den Begriff der Wissenschaftslehre （Weimar； 1794）； p。 12。
7。 Fichte： Grundlage der ges。 Wissenschaftsl。； Preface； pp。 x。； xi。
8。 Fichte： Grundlage der gesammten Wissenschaftslehre； pp。 184； 185。
9。 Fichte： Grundlage der gesammten Wissenschaftslehre； p。 3。
10。 Cf。 Fichte： Ueber den Begriff der Wissenschaftslehre； pp。 13…17； 19…39； 50…52。
11。 Fichte： Grundla
