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Contents
Preface
ix
Notes on Contributors
x
Note on Sources and Key to Abbreviations
xv
Permissions
xxiv
Introduction: What Is German Idealism?
Matthew C. Altman
Part I
Kant
1
13
1
Kant’s Career in German Idealism
Steve Naragon
15
2
Kant’s Legacy for German Idealism: Versions of Autonomy
Paul Guyer
34
3
Kant’s Three Transcendentals, Explanation, and the Hypothesis of
Pure Apperception
Timothy Rosenkoetter
61
4
Moral Goodness and Human Equality in Kant’s Ethical Theory
Lara Denis
5
Kant and the Possibility of Transcendental Freedom
Benjamin Vilhauer
6
Why Should We Cultivate Taste? Answers from Kant’s Early and
Late Aesthetic Theory
Brian Watkins
126
Transcendental Idealism as the Backdrop for Kant’s
Theory of Religion
Stephen R. Palmquist
144
7
8
Kant’s Political Philosophy
Allen Wood
9
Kant’s Anthropology and Its Method: The Epistemic Uses of
Teleology in the Natural World and Beyond
Alix Cohen
85
105
165
v
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Contents
Part II
Reactions to Kant
10 Jacobi on Kant, or Moral Naturalism vs. Idealism
Benjamin D. Crowe
11 Rationalism, Empiricism, and Skepticism: The Curious Case of
Maimon’s “Coalition-System”
Peter Thielke
203
205
222
12 Reinhold and the Transformation of Philosophy into Science
Kienhow Goh
243
Part III
265
Fichte
13 Fichte: His Life and Philosophical Calling
Marina F. Bykova
267
14 A Philosophy of Freedom: Fichte’s Philosophical Achievement
Günter Zöller
286
15 Fichte’s Methodology in the Wissenschaftslehre (1794–95)
Frederick Neuhouser
300
16 Fichte’s Transcendental Idealism: An Interpretation and Defense
Matthew C. Altman
320
17 How “Natural” Is Fichte’s Theory of Natural Right?
David James
344
18 Transcendental Idealism and Theistic Commitment in Fichte
Steven Hoeltzel
364
Part IV
387
German Romanticism
19 The Aesthetic Philosophy of Early German Romanticism and
Its Early German Idealist Roots
Elizabeth Millán
389
20 From the Metaphysics of the Beautiful to the Metaphysics of the
True: Hölderlin’s Philosophy in the Horizon of Poetry
Violetta L. Waibel (translated by Christina M. Gschwandtner)
409
Part V
435
Schelling
21 Schelling: A Brief Biographical Sketch of the Odysseus of
German Idealism
Bruce Matthews
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22 Nature of Imagination: At the Heart of Schelling’s Thinking
Jason M. Wirth
457
23 The Hypothesis of Nature’s Logic in Schelling’s Naturphilosophie
Iain Hamilton Grant
478
24 Religion beyond the Limits of Criticism
Michael Vater
499
25 The “Keystone” of the System: Schelling’s Philosophy of Art
Devin Zane Shaw
518
Part VI
539
Hegel
26 Hegel – Life, History, System
Andreja Novakovic
541
27 Hegel’s Philosophical Achievement
Terry Pinkard
556
28 Plato, Descartes, Hegel: Three Philosophers of Event
Slavoj Žižek
575
29 Hegel’s Geist – Immodestly Metaphysical!
J. M. Fritzman and Kristin Parvizian
603
30 Narration, Bildung, and the Work of Mourning in Hegel’s
Philosophy of History
Cynthia D. Coe
31 Our All-Too-Human Hegelian Agency
Sally Sedgwick
32 Kant’s Critical Legacy: Fichte’s Constructionism and
Hegel’s Discursive Logic
George di Giovanni
626
648
665
33 Hegel on Art and Aesthetics
Allen Speight
687
34 The Scandal of Hegel’s Political Philosophy
William F. Bristow
704
Part VII
721
Alternative Traditions in German Idealism
35 Schopenhauer’s Transcendental Idealism and the
Neutral Nature of Will
Robert Wicks
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Contents
36 Two Traditions of Idealism
Frederick C. Beiser
744
Conclusion: The Legacies of German Idealism
Matthew C. Altman
759
Index
777
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Introduction
What Is German Idealism?
Matthew C. Altman
The era of German Idealism stands alongside ancient Greece and the French
Enlightenment as one of the most fruitful and influential periods in the
history of philosophy. The names and ideas of the great innovators continue to
resonate with us, to inform our thinking and spark debates of interpretation:
Socrates, Plato, and Aristotle; Voltaire and Rousseau; Kant and Hegel. Beginning
with the publication of Kant’s Critique of Pure Reason in 1781 and ending about
ten years after Hegel’s death in 1831, the period of “classical German philosophy” transformed whole fields of intellectual endeavor and founded others.
The German Idealists blurred the distinction between epistemology and metaphysics, showing that the study of nature is impossible without investigating
the subjective conditions for the possibility of experience. Their conception of
autonomy as rational self-legislation challenged thousands of years of ethical
theory and supported political and educational theories that both extended
and qualified the ideals of the Enlightenment. In aesthetics, their focus on the
formal qualities of the art object and the sensibility of the viewer established
new traditions of art interpretation that have influenced artists and critics of
their own time and ours. And they set limits to religious faith, supporting
religion only insofar as it makes manifest and reinforces the ethical commitments that we can discover through rational reflection and exemplify in community with others.
Kant’s “Copernican revolution in philosophy” – the idea that the world
must conform to our representation of it, rather than vice versa – inaugurated
a movement that philosophers could take up or argue against, but that could
not be ignored (Bxvi–xviii). The idealist project was carried on and transformed by Fichte, Schelling, and Hegel, as well as lesser-known figures such
as Karl Leonhard Reinhold, Jakob Friedrich Fries, Johann Friedrich Herbart,
and Friedrich Eduard Beneke; and later by Friedrich Adolf Trendelenburg
and Hermann Lotze. It spread in the nineteenth century to Britain and the
United States, where idealist metaphysics was defended by F. H. Bradley and
1
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Josiah Royce, and Hegel’s political philosophy was adapted and popularized
by T. H. Green and Bernard Bosanquet. German Idealism has been reinterpreted in the present day by a number of important analytic and continental
philosophers, including Jürgen Habermas, Richard Rorty, Charles Taylor,
John McDowell, Slavoj Žižek, and Robert Brandom. Critics of idealism have
been just as prominent: contemporaries of Kant and Hegel such as F. H.
Jacobi, Salomon Maimon, G. E. Schulze, and the early German Romantics;
materialists such as Marx and Nietzsche in the nineteenth century; and
Bertrand Russell, G. E. Moore, and the Logical Positivists in the twentieth
century all position themselves against the views that were advanced during
those fifty years in Germany. In many ways, the challenges posed by German
Idealism not only have defined modern intellectual history, but they continue to structure our philosophical debates, even if we do not always accept
their answers.
Idealisms before 1781
Idealism has a long history, going back at least to ancient Greece. In the
Critique of Pure Reason, Kant feels it necessary to distinguish his transcendental idealism from Platonic idealism (A5/B9, A313/B370–A320/B377, A853/
B881–A854/B882), and yet Kant’s philosophy is nonetheless considered part
of the Platonic tradition, as opposed to the empirical naturalism of Aristotle.
Although it oversimplifies things, Plato believed that the physical world as it
exists and as we perceive it is a distorted manifestation of Ideas or Forms (eidoi ).
Of course, philosophers debate what Plato meant by this, whether he defended
a commitment to metaphysical entities or was simply describing how we make
sense of the world conceptually or linguistically. Regardless, Plato emphasized
the value of Ideas and their status as the governing principles that structure
the multiplicity of appearances. Famously, in the Republic Plato condemns representational art as a simulacrum of an appearance – the world itself being the
appearance here – an additional step removed from what is ultimately real or
true. According to Plato, the Ideas have both epistemological and ontological
priority, in the sense that we really know something only when we know its
Idea, and something is what it is to the extent that it participates in or exemplifies the form of the thing. For example, a ruler is best able to create just laws
when he or she contemplates the Idea of Justice, and laws can be judged by the
extent to which they approximate this Idea.
Although Plato formulates the most important and influential form of
idealism prior to Kant, other premodern philosophers defended similar positions. For Pythagoras, the ideas are numbers, in the sense that they are immaterial and unchanging, and the truths of geometry and arithmetic make
comprehensible and orderly the seeming chaos of physical events. Parmenides
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said that “thinking and being are the same,” meaning (perhaps) that nothing
but thought exists, or that all existing things are bound by the constraints
of reason, specifically logic.1 And Plotinus, a Neoplatonist, claimed that there
is some ideal entity, which he calls the One (and associates with the good),
which is the ideal basis of all things that are differentiated in time.2 For all of
these thinkers, the reality of material objects depends on their participation
in or derivation from ideas. Plato’s theory of Forms also had an impact on the
philosophy of the Middle Ages, especially evident in the Great Chain of Being,
according to which there is a hierarchy of existence from the most material
(soil) to the most spiritual (God), with things having more objective reality the
closer they are to God. The ideal is privileged over the material; the latter has
its basis in the former.
The turn inward inaugurated by Montaigne and Descartes in the modern
period also transformed the basic tenets of idealism. The ideas that structure or
make possible reality were reconceived in terms of human consciousness rather
than as freestanding metaphysical entities. Berkeley most clearly represents
this kind of idealism. He claimed that all we know are objects of consciousness,
and so he concluded that all it means for objects to exist is that they are represented as objects by the mind, either our minds or the mind of God: in his
words, “esse is percipi,” to exist is to be perceived.3 The material world exists
only as it is represented by and for consciousness.
Although Berkeley was the most prominent modern idealist prior to Kant,
some historians of philosophy, including Hegel (LHP 3:192 [HW 20:242]),4 also
consider Leibniz’s theory of monads to be a form of idealism, because he holds
that the only real beings are mind-like simple substances that have perception
and appetite. Existing bodies and motion are derived from these monads.
Unlike Berkeley, however, Leibniz did not reduce matter to mind. Instead, he
tried to conceive of a single substance that would make both mind and matter
possible as derivatives, in contrast to Descartes’s strict distinction between
spiritual and material substances.
German variations
Characterizing idealism in general becomes much more complicated after the
publication of the Critique of Pure Reason. Kant and his successors formulated
different versions of idealism and characterized (or mischaracterized) one
another’s views in an effort to defend their own, often using the same terms
for different things or different terms for the same things. For example –
• Kant calls Berkeley’s position material idealism (B274, B518–19n), dogmatic
idealism (A377, B274; Pro 4:375), or genuine idealism (Pro 4:374), meaning that
the world is nothing but perceptions for consciousness.
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• Kant calls Descartes’s position material idealism (B274, B518–19n), skeptical
idealism (A377; Pro 4:375), problematic idealism (B274), or empirical idealism
(A369; Pro 4:293), meaning that we cannot establish through experience
that there is a world outside of the mind.
• Kant calls his position transcendental idealism (A369), critical idealism (Pro
4:293–94), or formal idealism (B518–19n; Pro 4:337, 375), meaning that,
although there is a mind-independent world, we can know it only as an
appearance, subject to our epistemic conditions.
• Fichte calls his (and Kant’s) positions critical idealism (WL 147 [GA I/2:311];
IWL 26–27 [GA I/4:200]) or transcendental idealism (IWL 26–27, 59 [GA
I/4:200, 227]), meaning that the subject and the object are differentiated
within consciousness according to rational laws, and that even the supposed
thing in itself depends for its existence on thinking.
• Fichte defines dogmatic idealism (WL 147 [GA I/2:311]) or transcendent idealism
(IWL 26–27 [GA I/4:200]) as the view that the world is structured or made
possible by an intelligence that is not bound by any laws of thought.
• Hegel calls Kant’s and Fichte’s positions subjective idealism (D 117,
132–33 [HW 2:50, 68–69]; EL §§42Z, 45Z, 131Z) in order to criticize their
seeming reduction of the world to individual consciousness as it apprehends
appearances and conceptualizes the thing in itself.
• Schelling calls his position absolute idealism (IPN 50–51 [SW I/2:67–68]; Br
157–58 [SW IV/1:256–57]), meaning that a primordial, productive force – an
Absolute – gives rise to both the spontaneity of thinking and the dynamic
natural world.
• Hegel calls Schelling’s position objective idealism (D 161, 166 [HW 2:101,
107]), meaning that, according to the Naturphilosophie, the subjective
is immanent in and emerges out of the objective substance. This is in
contrast to Fichte’s Wissenschaftslehre, where the object is posited by the
subject.
• Hegel also calls Schelling’s position absolute idealism (D 155 [HW 2:94]),
meaning that the synthesis of the consciousness and nature is achieved
in the Absolute. Hegel would later criticize Schelling’s lack of true differentiation between subject and object, claiming that Schelling’s (objective)
Absolute is a kind of Spinozistic substance. Hegel famously calls it “the night
in which ... all cows are black” (PhG §16 [HW 3:22]).
• Hegel calls his own position absolute idealism as well (EL §§45Z, 160Z), but
in his formulation it means that self-consciousness and nature achieve
unity in the absolute Idea, meaning that being and thinking are ultimately
synthesized through reason.
• Hegel refers to his own philosophy as well as Fichte’s Wissenschaftslehre
and Schelling’s Identitätsphilosophie as forms of speculative idealism (D 118,
173 [HW 2:51, 115]), because they analyze knowledge scientifically, by
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focusing entirely on the spontaneity of judgment rather than mixing it with
a consideration of the thing in itself.
• Critics of Fichte, Schelling, and Hegel often refer to their positions as speculative idealism in order to deride what they see as a return to metaphysical
speculation, beyond the bounds of sense and into the nature of reality as it
is in itself, which violates the epistemic limits established by Kant’s critical
philosophy.
Given the various kinds of idealism, the different interpretations of a particular philosopher’s work by himself and others, and the ways in which Kant,
Fichte, Schelling, and Hegel build upon and transform one another’s work, it
would be foolhardy to identify any one position as the definitive or only form
of German Idealism. Characterizations are broad and vague by necessity – to
wit: Philosophically speaking, all German Idealists are, in one way or another,
committed to the mind-dependence of the world that is represented in consciousness. They deny the realist claim that knowledge can be entirely reduced
to the effect of material things on the mind or brain; or, they deny that there
are facts apart from descriptions. Historically speaking, German Idealism is
a constellation of related views that emerge initially as responses to Kant’s
Copernican revolution in philosophy, and specifically as attempts to defend
or improve upon Kant’s transcendental idealism, rather than simply rejecting
it (as, say, empiricists do).
The Critique of Pure Reason was at first misinterpreted as a defense of
Berkeleyan idealism, so Kant, in a second, revised edition published in 1787,
included a Refutation of Idealism in which he distinguishes his view from the
claim that there is no mind-independent world (Berkeley’s dogmatic idealism)
or that we cannot know whether a mind-independent world exists (Descartes’s
problematic idealism) (B274–79). Instead, Kant defends what he calls transcendental idealism: although a mind-independent world affects our senses, we
know appearances only subject to our ways of knowing, and we can never
know things as they are apart from those epistemic conditions, as they are
in themselves. Specifically, Kant claims that space and time are pure forms of
sensible intuition – that is, we perceive things in space and time because of how
we receive sensory data – and that we organize our experience by means of a
priori concepts of the understanding (or categories). In making objective judgments about our sensible intuitions (what is presented to us through the senses),
we apply these necessary and universal rules and thus represent them – for
example, we relate some perceptions as cause and effect (using the category of
causality), and we conceive of some successive representations as one persisting
thing (using the category of unity). If we try to apply these forms and concepts
to the world itself, however, we commit a kind of logical mistake that leads
to unjustified existence claims (paralogisms) and contradictory conclusions
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(antinomies). Transcendental idealism thus shows that metaphysical speculation about God, freedom, and the soul, as claims about what exists beyond
possible experience, is theoretically unfounded.
The philosophers who followed Kant attempted to complete or correct what
they took to be shortcomings in the critical philosophy, and their resulting
attempts to formulate systematic philosophies diverged, often significantly,
from Kant’s transcendental idealism. Reinhold attempted to unify the sensibility and the understanding, alternatively, under the faculty of representation and the principle of consciousness. Fichte claimed that Kant’s appeal
to a thing in itself as the source of perceptions violated the core principle
of the critical philosophy: that the objectivity of things for consciousness
depends on making subjective judgments. Self-consciousness, objective
representations, and the supposed source of representations are all posited
as such by the I. Schelling claimed that Fichte reduced being to thinking
instead of discovering the basis of both in a unitary absolute. Nature as a
productive force gives rise to the subject and the object through a process
of splitting. In an attempt to overcome Fichte’s overemphasis on the I and
Schelling’s apparent appeal to an absolute substance, Hegel identifies subject
and object in the self-governing activity of reason, or Geist. Subjective consciousness and objective representations are formed through the process
of self-alienation, and are eventually synthesized with the achievement of
absolute knowing.
Schopenhauer’s classification among the German Idealists is uncertain, but
he and Fichte, more than any other figures of this time, insisted that they simply
extended and made explicit the premises of Kant’s idealism. Schopenhauer
claimed that all of the post-Kantian idealists, especially Hegel, misidentified the
basis of subject and object in consciousness. Instead, the conscious subject who
seems to act on the basis of reasons and the objects of experience, including
the body, are manifestations of a purposeless force that Schopenhauer calls the
Will. The world as we represent it, including our commitment to separate individuals in space and time, is an illusion and a distortion of reality. By recognizing the convergence between his views and some of the tenets of Hinduism
and Buddhism – especially the beliefs that the world is unreal and transitory,
and that desire gives rise to suffering – Schopenhauer calls attention to other
ancient idealist traditions in the East, which existed historically at the same
time as Plato and the Neoplatonists.
Is Kant an idealist?
The biggest disagreement between Kant and the post-Kantian idealists
concerns his empirical realism. Kant calls himself a transcendental idealist and
an empirical realist, which (among other things5) means that, although the
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form of experience is contributed by the subject, the matter of experience, or
the sense data about which we make judgments, is given to the senses by a
mind-independent thing (A50/B74–A51/B75; Pro 4:30). Fichte says that Kant’s
(or rather his followers’) commitment to a thing in itself is a remnant of dogmatism (IWL 68–69 [GA I/4:236–37]), and Hegel says that it demonstrates that
Kant’s philosophy is an incomplete stage in the development of consciousness,
because it has not achieved an absolute synthesis between subjective consciousness and objective things. The distinction between appearances and the
thing in itself is a distinction of the understanding, and the thing in itself
is made a determinate thing only through the activity of thinking (PhG
§§145–48 [HW 3:117–20]; SL 41, 93–94 [HW 5:59–60, 129–30]; EL §§44, 46).
For the speculative idealists, the subject-object distinction is only apparent; the
separation between the two is made possible by the fact that the two are ultimately united – through the I (Fichte), the Absolute (Schelling), or Geist (Hegel).
This synthesis allows us to give a systematic account of both the spontaneity of
consciousness and the givenness of the object, rather than conceiving of them
as two separate and very different kinds of things. Because Fichte, Schelling,
and Hegel jettison the idea of a mind-independent thing, some historians of
philosophy claim that German Idealism really begins after Kant, because only
according to those thinkers does the entirety of the world consist of representations for consciousness. We should not forget that Kant added a Refutation of
Idealism to the B-edition of the first Critique.
Although it is true that, under transcendental idealism, there is a real world
that is not affected by or defined in terms of ideal concepts, there are several
reasons to include Kant in a book on German Idealism. First, although Kant
distinguished himself from some forms of idealism, he does explicitly commit
himself to one idealist theory, albeit one that is epistemic (regarding conditions for the possibility of experience) rather than ontological (committed to
the ideality of being). At the risk of stating the obvious, Kant self-identifies as
an idealist, so, if we take the phrase literally, it would be strange not to apply
the German Idealist label to Kant.
Second, because the philosophers who follow Kant define their views in
terms of the critical philosophy, as variations on or corrections to Kant’s philosophy, a text on German Idealism would hardly make sense without him.
Excluding Kant would explicitly leave out a serious discussion of his work, but
his work would be implicit throughout the volume and would lurk, more or less
unacknowledged, in the background of any discussion of Fichte, Schelling, or
Hegel. In short, Kant began the German Idealist movement and was its most
influential figure.
Third, Kant made idealism respectable; or rather, he formulated a version
of idealism that was so compelling and so challenging – unlike the work of,
say, Berkeley – that it preoccupied European philosophy for fifty years and
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continues to impact our philosophical orientations. Few contemporary philosophers would seriously entertain the idea that we see things just as they are,
without transforming our experience through the activity of judgment. This is
one of the legacies of German Idealism as a whole, but is mostly attributable to
Kant’s Copernican revolution in philosophy.
Finally, it is a matter of some debate whether the post-Kantian idealists actually
rule out the existence of a mind-independent world in their philosophy. It is
true that Kant’s successors reject Kant by claiming that we do not approach
the world as an appearance of some underlying reality, and instead claim that
any experience is a matter of taking it to be something, or conceiving of it in
a certain way. On this view, they remain agnostic about the existence of the
thing in itself, claiming only that it is not the sort of thing that we could conceptualize. Although this blurs the Kantian distinction between intuitions and
concepts, it is not as drastic a disagreement as we traditionally have thought.
On this reading, Kant, Fichte, Schelling, and Hegel are not engaged in radically
different kinds of projects, so they ought to be classified as part of the same
philosophical movement.
Structure of the anthology
The book is organized roughly in chronological order, with seven major
sections, four of which are devoted to the four most important figures in
German Idealism: Kant, Fichte, Schelling, and Hegel. Each of these four
sections begins with an introduction that sets their philosophies in their
biographical and historical contexts (Naragon on Kant, Bykova on Fichte,
Matthews on Schelling, and Novakovic on Hegel), and are followed by overall
assessments of their philosophical achievements (Guyer on Kant, Zöller on
Fichte, Wirth on Schelling, and Pinkard on Hegel). Chapters then cover the
most philosophically innovative and historically significant aspects of their
work. Chapters on Kant address his theoretical philosophy (Rosenkoetter),
ethics (Denis), theory of freedom (Vilhauer), aesthetics (Watkins), philosophy
of religion (Palmquist), political philosophy (Wood), and anthropology
(Cohen). Fichte scholars cover his philosophical method (Neuhouser), theory
of subjectivity and objectivity (Altman), theory of natural right (James), and
philosophy of religion (Hoeltzel). Chapters on Schelling include studies of
his philosophy of science (Grant), philosophy of religion (Vater), and philosophy of art (Shaw). And chapters on Hegel discuss his metaphysics (Žižek),
conception of Geist (Fritzman and Parvizian), philosophy of history (Coe),
theory of agency (Sedgwick), logic (di Giovanni), aesthetics (Speight), and political philosophy (Bristow). Each chapter not only explicates key concepts in
the philosopher’s work, but also argues for a particular interpretation that
positions the author with regard to other contemporary interpretations.
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Taken together, the chapters give a nearly complete picture of the four most
important German Idealist philosophers.
The German Idealist movement is more complicated than this, of course; it
is not entirely defined by these four individuals. Despite the enduring presence of Kant, Fichte, Schelling, and Hegel in the fields of philosophy and intellectual history, the focus on these four thinkers alone is, at least in part, a result
of Hegel’s own selective interpretation of the period, with him as the culminating figure. Recent work on German Idealism has complicated the traditional
story of the movement, to the extent that any study that aims for comprehensiveness must expand its focus to include other figures and trends. To that end,
this book also includes sections on contemporary reactions to Kant’s critical
philosophy, German Romanticism, and other German Idealists of the nineteenth century.
Even though the importance of the Critique of Pure Reason was widely recognized upon its publication, Kant’s idealism was not universally accepted.
Philosophers took sides, with figures such as Reinhold defending Kant and
correcting what he saw as some of its shortcomings, and others such as Jacobi
and Maimon launching criticisms and proposing alternative positions. The
chapter on Jacobi examines his criticism of Kant’s practical philosophy, specifically Jacobi’s claim that Kant’s abstract moral theorizing has little relevance for lived existence. Instead, Jacobi focuses on the cultivation of natural
sentiments (Crowe). The critical philosophy also faced challenges from skeptics, including Schulze (under the pseudonym Aenesidemus)6 and Maimon.
The chapter on Maimon explains how he criticized Kant’s theoretical philosophy, claiming that the rational demands of explanation cannot be met
given the first Critique ’s distinction between sensibility and understanding.
Maimon advanced an “apostate rationalism,” according to which skepticism
is a product of rational inquiry itself (Thielke). The second section ends with a
chapter on Reinhold, which explains his attempt to ground the Kantian philosophy on a higher, more rationalistic principle, and shows how, as a result,
mathematics takes on a more central role in the Elementarphilosophie than it
does for Kant (Goh).
The early German Romantics – including Friedrich Schlegel, Novalis, and
Friedrich Hölderlin – also had a considerable impact on the development of
German Idealism. The strict disciplinary boundaries that we have now were
absent in the eighteenth and nineteenth centuries, so the authors, artists, and
literary theorists who were part of the Romantic movement in Germany were
impacted by the work of the German Idealists, and they in turn conversed
with and responded in writing to the philosophies that were being formulated.
Together they formed an intellectual community, first in Jena and then in
Berlin, in which there was a sharing of ideas, the extent to which we are only
now beginning to appreciate. The two chapters on German Romanticism focus
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on the challenges that they posed to the assumptions of the German Idealists,
by emphasizing sensibility and aesthetic appreciation over the power of reason
(Millán); or, in the case of Hölderlin, by formulating a metaphysics grounded
in the experience of beauty, through which we are capable of apprehending
being as such (Waibel).
The final section of the book includes two chapters on idealist philosophers who are often overlooked in studies of German Idealism, but for very
different reasons. As I mentioned, Schopenhauer claimed that he interpreted
the Kantian philosophy properly, and that Hegel especially distorted its implications. However, his identification of the thing in itself with the Will, and his
claim that this bare force drives all things forward, including natural events
and human actions, led him to positions that, in some cases, seem contrary to
the basic principles of idealism. The chapter on Schopenhauer explores how
we are to understand the Will and whether or not it commits him to a form
of metaphysical idealism (Wicks). The final chapter all-too-briefly covers three
idealist philosophers – Fries, Herbart, and Beneke – who have been overshadowed by Kant, Fichte, Schelling, and Hegel, but whose achievements have been
unfairly diminished (Beiser). The three of them engaged in important philosophical debates, especially with Hegel, and they extended the principles of
German Idealism in such fields as psychology, aesthetics, education, and logic.
Any attempt at a comprehensive study of German Idealism should include
them.
Conclusion: The importance of idealism
The conclusion of the book considers the philosophical legacy of German
Idealism, which has been alternatively rejected, revived, and reinterpreted
since its decline in the nineteenth century. At this point, it suffices to say
that this relatively brief movement had a profound influence on the course of
Western intellectual history. The Palgrave Handbook of German Idealism provides
readers with an extensive introduction to German Idealism, but also shows
how it can illuminate some of our most fundamental philosophical questions
in epistemology, logic, metaphysics, ethics, aesthetics, political theory, and
other fields. In this sense, there is no clear “end” to the period of German
Idealism. It remains a dynamic and vibrant philosophical tradition.
Notes
1.
2.
Quoted in E. D. Phillips, “Parmenides on Thought and Being,” Philosophical Review
64, no. 4 (1955): 553.
The historical importance of Plotinus’s philosophy should not be underestimated.
For the German Idealists – really, for all of educated Europe at the time – Plotinus
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3.
4.
5.
6.
11
was to Plato what Aquinas was to Aristotle. That is, people read Plotinus and not
Plato, and their understanding of what Plato said and meant was filtered through
the interpretation of Plato by Plotinus. So, when Kant talks about Platonic idealism,
he is for the most part talking about Plotinus.
George Berkeley, A Treatise concerning the Principles of Human Knowledge, ed. Jonathan
Dancy (Oxford: Oxford University Press, 1998), §3; see also §6.
See also HW 20:238, where Hegel writes: “The Leibnizian philosophy is an idealism,
intellectualism [Leinizens Philosophie ist ein Idealismus, Intellektualismus].” As Michael
Inwood notes, Hegel usually uses derivatives of the Latin intellectus to refer to “the
intelligible world of Plato, Neoplatonism and Leibniz, in contrast to the phenomenal
world” (A Hegel Dictionary [Oxford: Blackwell, 1992], 242).
The second, more common meaning of Kant’s empirical realism is that our knowledge is limited to representations, and so space and time are “real” in the sense that
they are true of the world of objective representations and are true of any possible
experience that we could have (A28/B44, A35–36/B52).
Although Gottlob Ernst Schulze (1761–1833) was an important critic of the Kantian
philosophy, many of his criticisms are also voiced by Jacobi and Maimon. Because
Jacobi’s and Maimon’s positions are more philosophically interesting and historically important, Schulze does not have his own chapter in this anthology.
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Index
Abhandlungen der Fries’schen Schule, 752
absolute, 4, 7, 321, 329, 394, 398, 400,
404, 441, 447, 578, 579, 587,
608, 617, 667–73, 675–6,
678–83, 685n19, 686n32, 767,
768, 776n29, 776n31
in Christianity, 593, 776n31
knowledge of, 464
see also nature, as absolute; idea,
absolute
absolute I, 275, 297, 314, 317, 327, 329,
330, 332, 335, 342n26, 410–2,
419, 430n7, 483
absolute knowing/knowledge, 6, 51, 584,
587–8, 643, 648, 661, 759, 760,
769
see also Hegel, work: Phenomenology,
“Absolute Knowing”
absolute not-I, 324–5, 338
Adorno, Theodor, 585
Aenesidemus; see Schulze, Gottlob Ernst
aesthetics; see art, philosophy of, vs.
aesthetics
agency, 211–13, 288, 346, 348, 356, 358,
360, 362–3n10, 376, 381, 648–64
embodied, 350, 359–60
see also autonomy; freedom;
intentionality; noumena,
agency
Allgemeine Literaturzeitung, Jenaische and
Hallesche, 25, 29, 32n45, 273,
444, 756
Allgemeine preussische Staatszeitung, 546
Allison, Henry, 38, 58n3, 111–12
Altenstein, Karl vom Stein zum, 552
American Revolution, 544
Ameriks, Karl, 261, 405n1
analytic philosophy, 2, 556, 576, 606,
612, 618–19, 755, 759, 764,
769–72
Anaxogoras, 636, 663n19
animals/animality, 93, 181–2, 187–8, 218,
347, 357, 361, 472, 510, 560,
562, 577, 581–4, 698, 732
vs. humans/humanity, 97, 100–1,
173–4, 620, 630, 649, 661, 717
anomalous monism, 108–10
Anstoß; see check (Anstoß)
anthropology, 21, 22, 186–202, 415, 748,
749
natural, 189
physiological, 187–9
pragmatic, 187–8
Antigone (Sophocles), 634
antinomies, 5–6, 147, 190–5, 209, 232,
238, 428, 482, 569, 685n22,
734, 735
see also Kant, work: Critique of Pure
Reason, Antinomy of Pure
Reason
Apelt, Ernst Friedrich, 752
apperception, 50, 63–5, 73–6, 79n6,
82n26, 82–3n30–1, 246, 295,
305–6, 329, 331–3, 481, 557,
749, 765–6
vs. inner sense, 321, 329, 331, 333
see also inner sense; self-consciousness
a priori knowledge, 24, 37–9, 47, 73, 115,
188–9, 225, 227, 229–38,
245–6, 254–9, 304–5, 327–8,
339, 419, 481–2, 488, 677,
726–7, 732–3, 746, 750–1, 762
Aquinas, Thomas, 10–11n2, 474n5
Arber, Agnes, 396
Arendt, Hannah, 468, 477n22, 576
Aristotle/Aristotelianism, 1, 2, 10–11n2,
215–16, 220n18, 289, 438,
501, 504, 557, 560, 571, 576,
592, 690, 691, 702n11, 759,
760, 766
work:
Nicomachean Ethics, 215–16
Poetics, 690
Arnault, Lynne, 638–9
art
autonomy of, 692–4
vs. craft, 216, 689–91, 694
genres, 689
777
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Index
art – continued
philosophy of, 55–6, 126–43, 389–433,
445, 468–9, 518–38, 687–703
vs. aesthetics, 687, 701n2
see also taste, judgment of
atheism, 376–7
atheism dispute/controversy
(Atheismusstreit), 243, 268,
276–80, 285n27, 364, 372–3,
409, 444–5
Athenäum, 390, 395, 397, 399–400, 403,
407n22
see also Schlegel, Friedrich, work:
Athenäum Fragments
Aufforderung; see summons (Aufforderung)
Aufhebung (sublation, overcoming), 394,
564, 566, 572n10, 578, 590,
628, 633–5
Augustine of Hippo, 594
autonomy, 34–60, 98, 132, 173, 286, 288,
303–4, 314, 321, 368–9, 378,
380–1, 543, 576–7, 715, 762,
766, 767
aesthetic, 35, 43–7, 54–6
defined, 36, 40, 86, 288
practical, 35, 40–2, 52–4
religion and, 146, 370
of teleology, 47–9, 56–7
theoretical, 35, 36–39, 49–52, 366
worth/dignity and, 90, 95, 97–8, 100–1
see also freedom
Ayer, A. J., 771
Bacon, Francis, 747
Badiou, Alain, 575–6, 579, 580–1, 584
Baillie, James Black, 606
Bakhtin, Mikhail, 616–17
Bakunin, Mikhail, 453–4
Barnard, Alan, 199–200
Batteux, Charles, 141n9, 689–90, 694,
696, 698, 702n11
Baumgarten, Alexander Gottlieb, 65–7,
80n13–14, 94, 688, 689, 690,
692, 695–6, 699, 701n3
work:
Aesthetica, 701n3
Ethica philosophica, 94
Meditationes Philosophicae de Nonnullis ad
Poema Pertinentibus, 688, 701n3
Metaphysica, 65
Baumgartner, Hans Michael, 495n2
Bavarian Academy of Sciences, 449, 451,
453, 501
beauty, 27, 43–7, 55, 56, 59n13, 105,
126–34, 136–40, 141n5,
141–2n9–11, 142n15–16,
142–3n20, 143n27, 216,
394–5, 410, 412–19, 426,
430n15, 441–2, 444, 469,
525, 528, 531–4, 687–90,
692, 695–7, 700, 701n2
Beauvoir, Simone de, 766
Beddow, Michael, 645n4
being, 3, 4, 6, 7, 297–8, 309, 312–14, 322,
330–1, 333–4, 342n26, 383,
411, 413–14, 416, 427, 441–2,
448, 449, 460, 473, 481, 483–4,
496, 497n22, 498n27, 501–5,
508–14, 516, 531, 565, 567,
568, 572n3, 572–3n11, 573n14,
574n22, 579, 582, 592, 676,
678, 680
amount of, 527
as such (Hölderlin), 410–13, 419,
430n14
in-itself vs. for-itself, 333
necessary, 501–2, 505–6, 509, 514
original, 491–2, 494, 503, 514
Being/absolute being, 394, 402–3, 412–13,
441, 455n11, 466, 513, 576,
580, 607, 678–9
Heideggerian, 329, 766–7
Beiser, Frederick C., 261n9, 397,
406–7n19, 609, 759, 774n2
belief (Glaube), 156, 364–5, 371, 384n3,
771
Bell, Clive, 693
Belting, Hans, 695
Beneke, Friedrich Eduard, 1, 722,
745–51, 753–5, 756n6–7,
762
Benjamin, Walter, 387, 396, 402,
406–7n19, 407n24
Bentham, Jeremy, 768
Bergmann, Julius, 756n8
Bergson, Henri, 575, 590
Berkeley, George, 3, 5, 7, 25, 34, 145,
161n7, 275, 343n32, 445,
726–7
see also idealism, Berkeleyan
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Berlin, 9, 223–4, 280–3, 296, 389–90, 393,
395, 407n22, 445, 448, 453–4,
467, 471, 545, 550–3, 667
see also University of Berlin
Berlinische Monatsschrift, 138, 139
Bible, 17, 18, 27, 32n46, 151, 156, 159, 238,
440, 450, 473, 515, 594, 598
see also theology, philosophical vs.
biblical
Bildung, 214, 221n29, 282, 412, 630–3,
641
Bildungsroman, 630–1, 634, 643, 645n4
Bildungstrieb (formative drive/impulse),
201–2n16–17
Bird, Graham, 111–12
Blake, William, 460, 508
Blumenbach, Johann Friedrich,
201–2n16–17
body, 6, 171, 183n3, 187, 333, 345–50,
359–60, 602n28
see also mind-body
Böhme, Jakob, 438, 458, 462, 499, 601n9
Böhmer, Auguste, 444, 450
Bollnow, Otto, 206
Bonaparte, Napoleon, 282, 290, 545,
547–8, 549–50, 551
Bondeli, Martin, 261–2n10
Borowski, Ludwig Ernst, 19, 22
Bosanquet, Bernard, 2, 497n20, 695, 768–9
Bradley, F. H., 1–2, 768
Braeckman, Antoon, 519
Brandom, Robert, 2, 611, 772
Brandt, Reinhard, 200
Breazeale, Daniel, 244, 335, 341n11
Brecht, Bertolt, 584, 586
Brison, Susan, 642–3
British Idealism, 1–2, 34, 768–9, 776n29
Brown, Robert F., 475n12, 517n3
Bruno, Giordano, 499
Bubner, Rüdiger, 389, 393–4, 404
Buck, Friedrich Johann, 19, 31n25, 31n35
Buddhism, 6, 156
Burke, Edmund, 141n2, 692
Butler, Judith, 340, 640–1, 643
Canadian Idealism, 769, 776n31
Carnap, Rudolf, 764, 772
Carové, Friedrich Wilhelm, 552
Cart, Jean-Jacques, 544
Cassirer, Ernst, 262n13, 762–3, 764
categorical imperative, 25, 53, 54, 86,
88–9, 97–8, 167–9, 183n1–2,
211, 218, 293, 305, 718n5, 761
formula of humanity, 88–9, 97–8
formula of universal law, 89
of right, 168–9, 181
see also moral law, categorical
imperative and
category/categories
of causality, 5, 24, 50, 52, 75–6, 115–17,
190–1, 197–8, 206, 226–8,
233–4, 235–7, 241n9, 322–3,
334, 727, 730–4, 740, 771
Hegelian, 672, 674, 676–9, 681
modal, 676, 679–82, 686
Kantian, 5, 37, 39, 50, 61–4, 66, 75–7,
78n3, 79n5, 79n8, 80n10,
82–3n30, 83n33, 112, 147,
226–9, 232, 235–8, 304–7,
319n12, 321, 323–4, 328,
332–3, 336–7, 483, 488, 683,
732, 762, 765, 766
table of, 66, 80n10, 482, 750
causality; see category/categories, of
causality
Cervantes, Miguel de, 397
Chalmers, David J., 612–13
Chalybäus, H. M., 573n17
character; see Gesinnung (character,
disposition, conviction, attitude)
Charles X, King (of France), 553
check (Anstoß), 316–17, 334–40
Chesterton, G. K., 584–6, 587, 596
work:
“Defense of Detective Stories,” 586
Man Who Was Thursday, 584
Chételat, Pierre, 641
choice (Willkür), 86, 244, 709–10
Christiani, K. A., 31n25
Christianity, 17, 27, 32n46, 33n49, 148–9,
151–2, 156, 157, 159, 160,
162n13, 214, 221n29, 285n27,
462, 470–1, 473, 499, 501, 506,
507, 512, 515, 516, 516–17n1,
531, 555n22–23, 571, 576,
587, 593–4, 595, 596, 602n28,
602n34, 636, 638, 639, 644,
760–1
ethics, 18
see also Pietism
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church, in Kant’s philosophy of religion,
157–60, 163n20
Cicero, Marcus Tullius, 17
citizenship, active vs. passive, 182
civil society, 53, 171, 174, 541–2, 544,
546, 570, 608
Clark, Andy, 612–13
cogito, ergo sum, 334, 451, 577, 578, 580,
581–2, 765, 767
cognition, principle of (Satz der
Erkenntnis), 254
Cohen, Alix, 141n6
Cohen, Hermann, 754, 758n22, 762–3
Collier, Arthur, 34, 57n1
Collingwood, R. G., 611, 693
Comay, Rebecca, 635, 643
common sense, 247, 261n7
compatibilism, 105, 106–11
concept, generic (Gattungsbegriff ), 253,
256, 258
see also category/categories, Kantian
Confucianism, 18
consciousness, 7, 251, 253, 255, 259,
295, 308–11, 315–17, 319n9,
320–43, 377, 380, 383, 402,
410–12, 415–16, 428, 437, 441,
444, 450, 467, 498n30, 507,
509, 511, 513, 514, 524, 560,
601n9, 630, 633, 641–2, 644,
670, 673–4, 684n16, 724–6,
728–30, 735–8, 760–2, 764–6
eternal, 768
see also apperception; fact(s) of
consciousness; principle
of consciousness (Satz
des Bewusstseyns); selfconsciousness
contract, 172, 183n2, 650
civil, 358–9
social/original, 122, 176, 708–12,
715–16, 718n7
see also property rights/rightful
possession
Conz, C. P., 440
Copernican revolution, 36–7
in philosophy, 1, 5, 8, 36–7, 49, 57, 251,
286, 748, 749
in religion, 160
Copleston, Frederick, 721, 744–5
copula, 490–3
Correggio, 532, 538n20
Critical Journal of Philosophy (Kritisches
Journal der Philosophie), 446,
475n13, 543
Croce, Benedetto, 556
Crusius, Christian August, 31n23, 31n36
Czolbe, Heinrich, 761
Damasio, Antonio, 576–7
Danto, Arthur, 691, 694, 695, 700, 701,
703n34
Darwin, Charles, 768–9
Darwinism, 504
Davidson, Donald, 108–10
Deleuze, Gilles, 340, 458, 575, 580, 620
Dennett, Daniel, 577
Derrida, Jacques, 340, 646n27, 743
Descartes, René, 3, 4, 5, 20, 27–8, 145,
161n7, 187, 222, 245, 248,
261n8, 334, 438, 448, 451, 464,
512, 529, 575–82, 587, 765
see also cogito, ergo sum; dualism,
Cartesian; skepticism,
Cartesian
determinism, 87, 105–17, 124–5n21–2,
191, 270–2, 322, 771, 773
Deutschland (journal), 395
Dewey, John, 694, 760, 769
dialectic, 301, 303, 310–18, 415, 426–7,
444, 468, 502, 505, 512,
514–15, 520–1, 556, 570–1,
577, 578, 586, 588–90, 595–6,
600, 617, 627, 643, 651, 660–1,
672–3, 685n22, 686n38,
697–700, 713, 723, 743–4,
755
materialist (Marx), 174, 556, 577, 580–1,
592, 760
Diderot, Denis, 617
Didion, Joan, 639–40, 643
work:
Blue Nights, 639
Year of Magical Thinking, 639, 640
Diez, Carl Immanuel, 438, 439–40
dignity, 85–104, 129, 132, 173, 215, 376
Dilthey, Wilhelm, 200, 202n24
dogmatism, 7, 322–3, 327, 330, 335,
340n3, 366–7, 374–5, 380–2,
521
rational, 222, 225–8
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Dolar, Mladen, 607
Doppelsatz (Hegel), 552, 710–12, 719n9,
719n11
Dostoevsky, Fyodor, 616–17
dualism, 438, 446, 479, 486, 529, 580,
685n18, 710
Cartesian, 50, 229, 529, 576, 577
in Kant’s philosophy, 40, 117, 229, 322,
389, 529, 748–51, 754
Dupré, Louis, 632
Dupuy, Jean-Pierre, 588
Earliest Program for a System of German
Idealism (Das älteste
Systemprogramm des deutschen
Idealismus), 392, 406n11, 470,
522–3, 533–5, 537
Eberhard, J. E., 25, 32n42
education, 167, 178, 282, 290, 340n3,
353, 412, 446, 451, 453, 582,
630–1
aesthetic, 133, 416
moral, 133, 272, 638
Einheitsphilosophie (unity philosophy), 748
elementary philosophy
(Elementarphilosophie), 244,
247–51, 255–6, 261n10, 272
empirical realism; see realism, empirical
empiricism, 5, 24, 38, 150, 227, 230, 239–40,
322–3, 327, 333, 337–8, 419, 466,
491–4, 499, 507, 576, 589, 731–3,
753–4, 759, 765, 769–72
British, 723, 731–2, 768
historical, 627–8, 631–2, 637–8,
663–4n20
philosophical, 513
regarding standards of taste, 141n9
see also idealism, empiricistpsychological tradition;
realism, empirical;
representative theory of
perception
“empty formalism” charge, 40–1, 53
Engels, Friedrich, 556–7
English Reform Bill, 546–7
Enlightenment, Age of, 1, 19, 27, 138–9,
165, 205–6, 214, 271, 288, 439,
509, 544, 583, 593–4, 665–6,
669, 685n26, 692–3, 706–7,
710, 718n6, 749
Enstehungsart (manner of origination/
way of arising), 234–40,
241n15
epistemology, 1, 2, 4–5, 7, 24, 35, 36–9,
49–52, 61–84, 125n22, 153,
222–63, 300–43, 365–6,
403, 410, 412–14, 422, 426,
473, 481, 485, 494, 496n10,
497n23, 499–500, 527, 558–9,
561, 567–8, 609, 611, 631,
657–61, 663, 727, 732–3,
739–40, 744–58, 760–5, 767,
770–1, 773
“epistemic conditions,” 4, 5, 38, 58n3,
320–1, 324
of free will, 117–20
naturalized, 771
religious belief and, 27–8, 145–8, 154,
159, 292, 364–85
Erdmann, Benno, 19, 30n19
Erdmann, Johann Eduard, 261n10, 500,
744–5
Eschenmayer, Karl August von, 447, 467,
503
esse est percipi, 3, 445, 769
ethical community (Kant), 28, 158, 173
ethical life (Sittlichkeit) (Hegel), 53–4,
165, 508–9, 528, 570, 589, 634,
651, 685n26, 711–17, 719n13,
719–20n23, 769
see also Hegel, work: Elements of the
Philosophy of Right, “Ethical
Life”
ethical theory, 1, 18, 40–2, 52–4, 85–104,
120–3, 144, 146, 165, 168, 180,
205–21, 279, 292–4, 321, 445,
452, 570–1, 672–3, 692, 746,
753, 760–2, 767, 773
see also categorical imperative; ethical
life; ethical community; grace,
ethics of; right, vs. ethics
Euripides, 216, 466
evidentialism, 367, 371, 373–5
evil, 54, 86, 92, 148–58, 162n11, 173, 427,
440–1, 447–9, 467, 472, 507–10,
513, 520, 531–2, 594–8, 620,
636, 638
see also theodicy
evolution, 194–5, 437, 440, 444, 503–4,
515, 581, 589, 618
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existentialism, 437, 499, 516–17n1, 539,
576, 753, 767
Exner, Franz, 753
extended mind; see mind, extended
fact of reason, 119, 307–8, 340n2, 751, 771
fact(s) of consciousness, 255, 272, 284n14,
308, 318n5, 410, 670–1
faculty of representation (Reinhold), 6,
251–8, 321
faith; see belief (Glaube)
Fall, the, 594–6, 598, 600, 620, 638
family, 53, 172, 182, 216–17, 544, 570,
608, 633
Father’s Letter to His Student Son about
Fichte’s and Forberg’s Atheism
(Schreiben eines Vaters an seinen
studierenden Sohn überden
Fichtischen und Forbergischen
Atheismus), 279
Feder, J. G. H., 25
feeling (Gefühl), 328–9, 334–7, 427–9
empistemic significance of (in
Schelling), 485–9
of necessity, 321, 323, 325, 327, 334–7
Ferguson, Adam, 171
Feuerbach, Ludwig, 508, 586, 592
Feyerabend, Paul, 619
Fichte, Immanuel Hermann, 274, 284n17,
285n33
Fichte, Johann Gottlieb, 1, 4–8, 15–16, 29,
30n2, 33n51, 34, 39, 42, 50–4,
56–7, 62–3, 165, 203, 205–6,
220n18, 239, 265–385, 389–91,
401, 409–13, 415, 419–20, 425,
427–8, 430n7, 441–8, 453, 478,
483–4, 489, 495n2, 495n4,
496n17, 500–4, 506, 508–9,
518, 520–4, 529, 537n9, 543,
550, 554n5, 572n5, 608, 616,
665–86, 705–10, 712, 718n6,
722, 723, 727, 738–9, 744–58,
759, 761, 765, 767, 770–1, 773
life, 267–85
work:
Addresses to the German Nation (Reden
an die deutsche Nation), 282, 290
“Appeal to the Public” (“Appelation
an das Publikum”), 279
Attempt at a Critique of All Revelation
(Versuch einer Kritik aller
Offenbarung), 16, 271
Attempt at a New Presentation of
the Wissenschaftslehre
(Versuch einer neuen Darstellung
der Wissenschaftslehre),
275–6
Characteristics of the Present Age (Die
Grundzüge des gegenwärtigen
Zeitalters), 282, 290
Closed Commercial State (Der
geschlossene Handelstaat),
290
Concerning the Concept of the
Wissenschaftslehre (Über den
Begriff der Wissenschaftslehre),
273, 300, 302–3
Contribution to the Rectification of
the Public’s Judgment of the
French Revolution (Beitrag zur
Berichtigung der Urteile des
Publikums über die französische
Revolution), 271–2, 276, 290,
354–5
Doctrine of the State (Die Staatslehre),
290
“First Introduction to the
Wissenschaftslehre” (“Erste
Einleitung”), 301, 666
Foundation of the Entire
Wissenschaftslehre/Science
of Knowledge (Grundlage der
gesamten Wissenschaftslehre),
275, 300–19, 329, 335, 369,
389, 409–10, 413, 415, 419,
425, 430n7
Foundations of Natural Right
(Grundlage des Naturrechts), 276,
277, 290, 344–63, 442
Foundations of Transcendental
Philosophy (Wissenschaftslehre
nova methodo), 275, 284n20,
296, 300, 430n7
Initiation to the Blessed Life (Die
Anweisung zum seligen Leben),
282, 290, 685n20
“Juridical Defense” (“Gerichtliche
Verantwortungschriften”), 279
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Fichte, Johann Gottlieb – continued
“Morality for Scholars” (“Moral für
Gelehrte”), 274, 277, 281
“On the Basis of Our Belief in a
Divine Governance of the
World” (“Ueber den Grund
unsers Glaubens an eine
göttliche Weltregierung”), 279,
364
On the Essence of the Scholar (Ueber das
Wesen des Gelehrten), 281
“On the Linguistic Capacity and the
Origin of Language” (“Von
der Sprachfähigkeit und dem
Ursprung der Sprache”), 747–8
Outline of the Distinctive Character of
the Wissenschaftslehre (Grundriß
des Eigenthümlichen der
Wissenschaftslehre), 275, 277
“Private Meditations on
Elementary Philosophy/
Practical Philosophy”
(“Eigene Meditationen über
Elementarphilosophie/
Practische Philosophie”), 273
Reclamation of the Freedom of Thought
from the Princes of Europe
(Zurückforderung der Denkfreiheit
von der Fürsten Europens), 271–2,
276, 283n11
“Review of Aenesidemus,” 273, 367–8,
370, 441
Some Aphorisms on Religion and Deism
(Einige Aphorismen über Religion
und Deismus), 270
Some Lectures concerning the
Scholar’s Vocation (Einige
Vorlesungen über die
Bestimmung des Gelehrten),
274, 277, 345, 352
Sun-Clear Report (Sonnenklarer Bericht),
280–1
System of Ethics (Das System der
Sittenlehre), 52, 276, 290, 413
Vocation of Man (Die Bestimmung des
Menschen), 280, 364–8, 372,
375, 378, 382, 385n21
“Wissenschaftslehre in Its
General Outlines” (“Die
Wissenschaftslehre, in
ihrem allgemeinen Umrisse
dargestellt”), 281
Findlay, J. N., 620
Firestone, Chris L., 161n4, 161–2n8,
162n12–3
first principle (Grundsatz), 27, 61–2, 244,
247–52, 255, 261n9, 273–5,
281, 295, 302–18, 318n5,
319n7, 319n11, 329–30, 338,
340n3, 368–70, 391, 397,
401–2, 404, 410–12, 415,
519–23, 545, 554n9, 732, 746,
749, 751
see also monism, explanatory;
philosophy, as science
Fischer, Kuno, 744–5, 754, 756n6
Forberg, Friedrich Karl, 278, 285n27
Forbes, Duncan, 628
forms of sensible intuition (space and
time), 5, 37–9, 47, 62, 77,
115, 145–8, 158, 229, 234,
304, 306–7, 321, 331, 337, 348,
460, 482, 488, 726–7, 730, 735,
770
see also Plato, theory of Forms
Förster, Eckart, 283–4n12, 699
Forster, Michael N., 606, 610
Foucault, Michel, 340, 575, 599, 766, 773
foundationalism, 206, 244, 248, 261n8,
401–3, 404, 479–80, 505,
749–52, 755
see also first principle
Frank, Manfred, 331, 397, 402, 756n4
Franks, Paul, 241n11, 330, 341n10
freedom
absolute, 293–4, 548, 588–9, 635
consciousness of, 322, 347
vs. constraint, 771
contingency and, 648–64
defined, 97, 201n8, 208, 347, 508, 633
determinism/necessity and, 23–4, 27,
270–1, 444, 451, 501, 506–7,
510–11, 514, 524–9, 771
dignity and, 90, 95, 97–8, 100–1
divine foreknowledge and, 114–16
equality and, 53, 90, 95, 97, 101, 159
ethical life (Sittlichkeit) and, 53–4,
716–17, 719n13
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freedom – continued
external/outer, 41–2, 139–40, 165–80,
272, 347–63, 534, 544
Fichte’s “system of,” 274–5, 282,
286–99, 520–1
formula of humanity and, 97–8
of the imagination, 45–6, 133–4, 518–38
internal/inner, 653
negative, 53, 165–6
vs. paternalism, 177, 272
philosophy and, 467–8, 483–4, 521
positive, 165–6, 633
possibilism about, 117–22
subjective vs. objective, 714–15
transcendental, 90, 105–25, 191
transcendental illusion of, 523–4
“of a turnspit,” 31–2n36, 107, 110–11
universalized, 41–2, 53
see also autonomy; compatibilism;
determinism; epistemology,
of free will; incompatibilism;
libertarianism (theory of
freedom); postulates of
practical reason
Frege, Gottlob, 752, 772
French Revolution, 179, 260, 271, 276–7,
390, 548–50, 553, 565–6,
579–80, 588–9, 635
Freud, Sigmund, 435, 508, 583, 584, 743
Friedrich II (“the Great”), King (of
Prussia), 19, 27
Friedrich August III, King (of Saxony), 279
Friedrich Wilhelm I, King (of Prussia), 18
Friedrich Wilhelm II, King (of Prussia), 27
Friedrich Wilhelm IV, King (of Prussia), 453
Frierson, Patrick, 195, 198, 201n12
Fries, Jakob Friedrich, 1, 721, 745–58, 762,
763
Fuhrmans, Horst, 495n2
Gabriel, Markus, 479
Gadamer, Hans-Georg, 202n24
Gans, Eduard, 551, 555n22, 645n1
Garve, Christian, 25, 223
Gauss, Karl Friedrich, 752
Geist (Spirit, Mind) (Hegel), 6, 7, 321, 329,
564–5, 571, 603–25, 759, 764,
767, 769
and history, 626–47
translation of, 564, 606, 621
gender differences, 127–8, 141n4, 182,
395, 407n21, 577, 581–2, 594
genius, 55, 134–5, 216, 525–6, 529, 690–1
Gesinnung (character, disposition,
conviction, attitude), 86–8,
92–3, 95–6, 99, 108–9, 113, 150,
152, 154–7, 145, 159, 188, 374
translation of, 154, 161n6
see also maxim, supreme, as Gesinnung
Ginsborg, Hannah, 196, 199
Gladwell, Malcom, 616
Glasgow, Joshua, 103n30
God, 18, 23, 28, 31, 47, 86, 123, 139–40,
148, 153–6, 160, 166,
221n28–9, 231, 234, 427,
465, 473, 474n5, 501–2, 594–5,
598, 602n28, 606, 615, 636,
638, 654, 657, 683, 685n18,
726, 760
as Absolute, 297, 411, 419, 439, 505–16,
593, 608, 686n36, 776n31
arguments for, 6, 26, 27–8, 146–7,
159–60, 207–9, 292, 574n22
belief in, 364–85
as designer of the world, 114–16, 136,
338
as divine apportioner, 92–4, 101, 114
as moral order, 279, 364, 378
as natural order, 270, 472
see also freedom, divine foreknowledge
and; theodicy
Goethe, Johann Wolfgang von, 25,
160n3, 205, 272, 277, 283n10,
287, 393–6, 409, 443, 665–6,
695, 723
work:
Elective Affinities (Die
Wahlverwandtschaften), 396
Theory of Colors (Zur Farbenlehre),
393
Wilhelm Meister’s Apprenticeship
(Wilhelm Meisters Lehrjahre),
390, 407n24
grace
in nature and art, 531–2
theology of vs. ethics of, 152–7, 160
Grant, George, 776n31
Grant, Iain Hamilton, 458
Green, Thomas Hill, 1–2, 768–9
Guyer, Paul, 79n4, 133–4
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Habermas, Jürgen, 2, 287
Hahn, Philipp Matthäus, 439–40, 442,
450, 461–2
Halliwell, Stephen, 691, 702n11
Hamann, Johann Georg, 205, 462
Hammacher, Klaus, 206
Hanna, Robert, 115, 117
Hanson, Norwood Russell, 619
happiness, 40–1, 87–8, 92–4, 114, 126,
130–3, 148, 154–5, 166–9, 173,
208–9, 272
see also highest good
Hardenberg, Friedrich von; see Novalis
(Friedrich von Hardenberg)
Hartmann, Eduard von, 393, 745
Hartmann, Klaus, 611
Hartshorne, Charles, 516
Haym, Rudolf, 552
Hegel, Georg Wilhelm Friedrich, 1–8,
11n4, 34, 39–42, 46, 50–7,
58n9, 60n18, 60n23, 165,
205–6, 219n7, 221n22, 239,
265, 283, 284n19, 287, 291–2,
301, 313, 319n12–13, 320–1,
329, 339, 341n9, 389–408,
409–10, 419, 437, 440–3,
445–6, 449, 451, 480, 496n9,
500, 502–3, 512, 522, 539–720,
722, 723, 727, 744–58, 759–62,
764, 767–73, 774n4, 776n29,
776n31
life, 541–55
work:
Cart-Schrift, 544
De Orbitis Planetarum, 547
Difference between Fichte’s and
Schelling’s System of Philosophy
(Die Differenz des Fichte’schen
und Schelling’schen Systems der
Philosophie) (Differenzschrift),
446, 475n13, 547
Elements of the Philosophy of Right
(Grundlinien der Philosophie des
Rechts), 543–4, 552, 648–9,
651, 654, 658, 662–3n12,
663n14, 704, 708, 710–11, 713,
716, 718n1, 719–20n23
“Abstract Right,” 648–9, 713
“Ethical Life,” 651, 685n26, 712,
719n13
“Morality,” 648–9, 662n8, 713–14
“Transition from Morality to Ethical
Life,” 714
Encyclopedia Logic (Enzyklopädie
der philosophischen
Wissenschaften, erster Teil:
Logik), 710–11, 713
Encyclopedia of the Philosophical
Sciences (Enzyklopädie der
philosophischen Wissenschaften),
284n19, 393, 543, 549
“Consciousness,” 549
“Objective Spirit,” 543
“Subjective Spirit,” 549
Faith and Knowledge (Glauben und
Wissen), 219n7
History of Philosophy (Geschichte der
Philosophie), 744
Jenaer Realphilosophie, 582
Landständeschrift, 545–6
Lectures on Aesthetics/Lectures on Fine Art
(Vorlesungen über die Ästhetik),
60n23, 394, 631, 634, 687,
696–7
“Historical Deduction of the True
Concept of Art,” 697
Lectures on the Philosophy of History
(Vorlesungen über die Philosophie
der Geschichte), 632, 634,
637, 654, 658, 662–3n12,
663n16–17, 663n20
Phenomenology of Spirit (Phänomenologie
des Geistes), 219n7, 221n22,
389, 394, 449, 463, 475–6n13,
542, 547–50, 553, 558–70,
572n3, 589, 598, 606, 631, 634,
635, 645n4, 647n36, 672, 674,
677, 685n26, 699, 703n29
“Absolute Freedom and Terror,” 548,
550
“Absolute Knowing,” 606
“Consciousness,” 549, 606
“Lordship and Bondage,” 561–2,
572n7
“Reason,” 606
“Religion,” 703n29
“Religion in the Form of Art,” 703n29
“Self-Alienated Spirit,” 617
“Sense-Certainty,” 558–60
“Spirit,” 606
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Hegel, Georg Wilhelm Friedrich – continued
“Subjective Spirit,” 549
Philosophy of Mind/Spirit (Die Philosophie
des Geistes), 606, 713
Reformbill-Schrift, 546–7
Science of Logic (Wissenschaft der Logik),
301, 313, 319n13, 451, 569, 607,
636–7, 641
Verfassungsschrift, 544–5
Hegelianism; see British Idealism;
Canadian Idealism; Pittsburgh
Neo-Hegelianism
Heidegger, Martin, 287, 340, 476n20,
495n2, 510, 516–17n1, 556,
602n27, 611, 759, 764–7, 774n1
work:
“What Is Metaphysics?” (“Was ist
Metaphysik?”), 764
Towards the Definition of Philosophy
(Zur Bestimmung der
Philosophie), 775n16
Heine, Heinrich, 162–3n15, 218–19n4,
260n1, 686n36
Helmholtz, Hermann, 752
Hemsterhuis, Frans, 213
Henrich, Dieter, 205, 284n14, 331, 430n7,
432n42, 773
Herbart, Johann Friedrich, 1, 721, 745–51,
753–5, 756n6, 756–7n8–9, 760,
762, 776n29
Herder, Johann Gottfried, 22, 200, 205, 439
Herman, Barbara, 773
Herodotus, 215, 627
Herz, Marcus, 187, 219n8, 224
Hick, John, 638
highest good, 41, 88, 92–4, 114, 142n17
Hintikka, Jaako, 334
Hippel, T. G. von, 17, 18–19, 31n35
history
natural, 188, 195–6, 200n5, 201n14,
491–2, 528–33
original, 627
philosophical, 627–44, 663–4n20,
745–6, 762
philosophy of, 51, 173–5, 177, 256–8,
282, 290, 292, 296, 401–2, 404,
437, 444, 451, 468, 514–15,
527–8, 550–1, 556, 563–6,
570–1, 577, 579–80, 596,
626–50, 655–61, 663n5–7,
663n19, 677, 760–1, 763, 767
reflective, 627, 638, 658, 663–4n20
Hitchcock, Alfred, 505, 588
Hobbes, Thomas, 179, 347, 361n1,
362–3n10, 648–51, 662n5
Hogrebe, Wolfram, 474n7, 773
Hölderlin, Friedrich, 9, 205, 239, 287,
387, 391–2, 406n12, 409–33,
439–41, 522, 543, 548, 554n9,
745, 759
work:
“Battle” (“Die Schlacht”), 424
Being, Judgment, Modality/Possibility
(Seyn, Urtheil, Modalität), 411,
412–13, 416
“Buonaparte,” 424
Death of Empedocles (Der Tod des
Empedokles), 417, 425, 432n41
Fragment of Hyperion (Fragment von
Hyperion), 412
Frankfurt Aphorisms (Frankfurter
Aphorismen), 418, 424, 425–6,
428–9
“Half of Life” (“Hälfte des Lebens”),
429
Hyperion, 410, 413–16
Judgment and Being (Urtheil und Sein),
537n9, 554n9
“Lyric, in appearance idealic poem...”
(“Das lyrische dem Schein
nach idealische Gedicht...”),
423–4
Pocketbook for the Year 1805
(Taschenbuch für das Jahr 1805),
429
Holy Roman Empire, 542, 545, 548
Honnefelder, Ludger, 79n7
Honneth, Axel, 716, 718n1, 719–20n23
Horen, 277–8
Hornstein, Gail A., 608
Hotho, Heinrich Gustav, 696, 701n2
Houlgate, Stephen, 633
Hudson, Hud, 108–13
Hufeland, Gottlieb, 16, 25
humanity, 88–9, 95–6, 103, 165, 357,
359–60
as achievement, 415, 431n18, 618
as end, 168
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humanity – continued
vs. human being, 97–8
relation to nature, 531–3, 576
worth of, 85, 89–91, 95, 99–101, 104,
215
see also categorical imperative, formula
of humanity
Humboldt, Alexander von, 389, 453–4
Humboldt, Wilhelm von, 205, 282, 446
Hume, David, 25, 31n23, 57, 110, 136,
150, 200, 222, 224, 237, 249,
692, 750, 768, 769
see also skepticism, Humean
Husserl, Edmund, 340, 752, 764–6, 767,
770
work:
Cartesian Meditations (Méditations
cartésiennes), 765
Ideas Pertaining to a Pure
Phenomenology and
to a Phenomenological
Philosophy (Ideen zu einer
reinen Phänomenologie
und phänomenologischen
Philosophie), 765–6
Hutcheson, Francis, 59n13, 692
Hutchins, Edwin, 613–14
I (das Ich) (Fichte), 6–7, 275, 280, 281,
295, 297–8, 307–18, 319n11,
320–43, 354, 370, 382, 411,
430n7, 509
see also absolute I; self-positing
idea
absolute, 4, 53, 321, 459, 481–3, 495n1,
498n33, 528, 568, 577–8, 607,
675, 686n31, 706, 708
aesthetic, 46, 54–6
Platonic; see Plato, theory of Forms
of reason, 55, 62, 95, 97, 117–18,
136–40, 146–7, 153, 176,
240n5, 663n19
of right, 708–13
of the understanding, 240n5
ideal constructionism, 670
idealism
absolute, 4, 39, 445, 512, 519–20,
526–7, 538n14, 745, 748,
754–5, 761
Berkeleyan, 3, 5, 25, 34, 51, 145, 161n7,
275, 445, 726–7, 769
critical, 4, 336, 537, 669
dogmatic, 4, 5, 25
eliminative, 492–3
empirical, 4
empiricist-psychological tradition,
746–55, 762
formal, 4
genuine, 3, 62
idealism/materialism polarity, 734–6
Leibnizian, 3, 11n4
material, 3–4
metaphysical, 724, 728, 730, 735–7
objective, 4, 500–2, 747–8
Platonic, 2–3, 10–11n2–3, 145, 397, 576,
578, 757n9, 760
problematic, 4, 5
rationalist-speculative tradition, 746–52
realism, 438, 445, 768–9
skeptical, 4
speculative, 4–5, 243, 244, 746, 755,
768–9
subjective, 4, 243, 295–6, 320, 324, 333,
335, 337, 382, 445, 502, 505–6,
508, 518–19, 526, 667–8, 672,
674, 747–8
teleological, 760
transcendent, 4, 336
transcendental, 2, 4–8, 24, 34–5,
38–9, 50–1, 56, 57, 58n3,
107–8, 112, 114–15, 144–64,
206, 225, 239, 244, 267–8,
279, 288, 320–43, 364–85,
502, 518–23, 526, 723–43, 746,
747–8, 750, 757n9, 761, 764,
765, 773
see also British Idealism; Canadian
Idealism
identity-philosophy, 4–5, 502, 505–7, 512,
518–20, 523–32, 538n20
imagination, 43–7, 62, 316, 337, 458,
467–71, 514, 537, 696, 764, 766
free play of understanding and, 43–5,
47, 55–6, 77, 105, 137–8
productive, 520–9
imitation, vs. following an example,
134–5
incompatibilism, 50–1, 105–6, 111
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inner sense, 116, 321, 329, 331, 333–4
see also apperception, vs. inner sense;
psychology, empirical
intellectual intuition; see intuition,
intellectual
intentionality, 56, 109, 187–91, 194–6,
198–9, 469
group, 609–12, 623n24; see also mind,
extended
intuition, 240n7, 245, 254, 281
aesthetic, 468, 518–27, 538n13, 671
intellectual, 50, 239, 254–6, 257,
281, 309–10, 331–3, 411,
439, 457–9, 462–4, 468,
475–6n12–13, 502, 518,
522–3, 524, 526–7, 671,
674–5, 682–3, 749–51
pure/formal, 74, 231, 234–5, 240n5,
245–6, 254–5, 257, 259
sensible, 5, 8, 37–9, 49, 50, 66, 69,
77–8, 79n5–6, 81n20–1, 227,
229–30, 232, 234, 235–6,
238, 241n11, 242n18, 246,
254, 259, 309, 316, 331,
332, 334, 488–9, 494, 512,
728
see also forms of sensible intuition
(space and time)
irony
Hegel’s critique of, 395, 398, 400,
684n14, 697
Romantic, 395–401, 404, 684n14
Socratic, 397, 501
Iwamura, Jane Naomi, 605
Jacobi, Friedrich Heinrich, 2, 9, 11n6,
49–52, 179, 203, 205–21, 243,
260n3, 280–1, 297, 323, 378,
409, 425–6, 432n43, 441, 449,
451, 500–1, 513–14, 542, 558,
665–6, 668, 671, 683, 683n3,
761
work:
Concerning the Undertaking of Critical
Philosophy to Bring Reason to
Its Senses (Über das
Unternehmen des Kritizismus, die
Vernunft zu Verstand
zu bringen), 207
David Hume on Faith (David Hume
über den Glauben), 205–6, 210,
212, 215
Edward Allwill’s Collection of Letters
(Eduard Alwills Briefsammlung),
205, 210, 212–13, 216–17,
221n27, 221n30, 409
“Epistle on the Kantian Philosophy”
(“Epistel über die Kantische
Philosophie”), 220n20
Jacobi to Fichte (Sendschreiben
an Fichte), 205, 211, 216,
280
Letters concerning the Doctrine of
Spinoza (Über die Lehre des
Spinoza in Briefen), 205–7,
210, 212, 213–16, 221n30, 409,
425
On Divine Things and Their Revelation
(Von den göttlichen Dingen
und ihrer Offenbarung), 205,
451
Woldemar, 205, 209–10, 215–16, 409
Jacobs, Nathan, 161n4, 161–2n8,
162n12–13
Jähnig, Dieter, 530
James, William, 760
Jaspers, Karl, 481, 495n2, 516n1
Jena, 9, 16, 25, 243–4, 268, 272–9, 280,
282, 286, 300, 320, 339, 364,
383–4, 384n6, 389–90, 395,
409–10, 437, 443–7, 449, 454,
537n5, 543, 545, 547–9, 554n5,
672, 676, 752, 752n6
see also University of Jena
Jesus Christ, 18–19, 156, 157, 159, 163n19,
214, 508, 515–16, 576, 586, 593,
595, 597–8, 602n28, 615
judgment
of experience vs. of perception, 226, 236
infinite, 565
normativity of, 322–4, 327, 333–4
reflective, 57, 81n20, 190–5, 198,
201n11, 202n21, 451, 485,
568
regulative, 35, 48, 57, 117, 136, 198–9,
227–8, 370, 422, 521, 748–51, 754
see also taste, judgment of
justification, non-epistemic, 364–85
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Kant, Immanuel, 1–295, 301–9, 313–14,
316, 319n12, 320–43, 365,
368–71, 389, 391–2, 394–6,
402, 409, 413, 415, 420–4,
428, 430n14, 439–44, 447, 460,
462, 475n8, 479–84, 487–9,
495n1, 496n9, 496n13, 496n17,
499–503, 505–6, 508–9, 513,
518, 520–1, 523–4, 529, 542–3,
545, 547, 556–7, 562, 565–6,
569–71, 573n15–16, 574n22,
579–80, 583, 607–8, 633–4,
648, 651–2, 655, 663n19,
665–86, 687–8, 690, 692–7,
699, 705–10, 712, 718n5–6,
721–2, 723–35, 740, 744–76
life, 15–33
work:
“Answer to the Question: What
Is Enlightenment?”
(“Beantwortung der Frage: Was
ist Aufklärung?”), 138–40
Anthropology from a Pragmatic Point
of View (Anthropologie in
pragmatischer Hinsicht), 95, 186,
187–8, 200, 202n24
Conflict of the Faculties (Der Streit der
Fakultäten), 32n46, 163–4n21,
579–80
Critique of Practical Reason (Kritik der
praktischen Vernunft), 15, 23,
26, 31–2n36, 40, 98, 105, 107,
117, 118–20, 125n22, 143n27,
145–9, 159, 209, 270, 283n7,
308, 413, 520
Dialectic of Pure Practical Reason,
147
Critique of Pure Reason (Kritik der
reinen Vernunft), 1–3, 5, 7, 9,
15, 24–6, 29, 32n45, 34, 36, 37,
39, 49, 63, 87, 107, 117, 119–20,
141n9, 142n11, 145–9, 153–4,
158–9, 161n6, 162–3n15, 207,
222, 228, 224, 243, 260n1,
260n3, 270–1, 303–6, 321,
340n1, 389, 391, 699
A-edition vs. B-edition, 5, 7, 25, 39,
62–5, 73–6, 161n7
Analogies of Experience, 75
Second Analogy, 107, 115–16, 235–7
Analytic of Concepts, 63, 146
Analytic of Principles, 146, 158
Antinomy of Pure Reason, 5–6,
146, 482
Third Antinomy, 190–1
Architectonic of Pure Reason, 244
Discipline of Pure Reason in
Dogmatic Use, 232, 245
Doctrine of Method, 243
Ideal of Pure Reason, 146
Metaphysical Deduction, 304–5
Paralogisms of Pure Reason, 5–6,
50, 51, 146
Refutation of Idealism, 5, 7, 25,
161n7, 326
Stufenleiter, 252–3
Transcendental Aesthetic, 146
Transcendental Analytic, 74, 146
Transcendental Deduction, 26, 62,
64, 74–6, 82n26, 82–3n30,
228, 304, 677–8, 750–1
Transcendental Dialectic, 252,
573n15
Critique of the Power of Judgment
(Kritik der Urteilskraft), 15, 26–7,
34–5, 48, 56–7, 81n20, 93,
117, 126, 127, 131–4, 136–40,
141n9, 195, 219n8, 462, 475n8,
697, 699
“Critique of the Aesthetic Power of
Judgment,” 26–7, 43, 45–6
Analytic of the Beautiful, 43–4
Deduction of Pure Aesthetic
Judgments, 43
“Critique of the Teleological Power
of Judgment,” 27, 48
“Declaration concerning Fichte’s
Wissenschaftslehre,” 29, 280,
340n1
Groundwork of the Metaphysics of
Morals (Grundlegung zur
Metaphysik der Sitten), 25, 36,
40, 89, 117–20, 221n26, 705,
709, 718n5
Idea for a Universal History with a
Cosmopolitan Aim (Idee zu
einer allgemeinen Geschichte in
weltbürgerlicher Absicht), 173, 175
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Kant, Immanuel – continued
Lectures on Physical Geography
(Physische Geographie), 29, 187,
200n5
Lectures on the Philosophical Doctrine
of Religion (Vorlesungen über
die philosophische Religionslehre),
93
Metaphysical Foundations of Natural
Science (Metaphysische
Anfangsgründe der
Naturwissenschaft), 25, 32n44,
116, 479
Metaphysics of Morals (Die Metaphysik
der Sitten), 25, 41–2, 46, 93,
122, 166–7
Doctrine of Right (Rechtslehre), 25,
166
Doctrine of Virtue (Tugendlehre), 25,
46, 166
Doctrine of the Methods of
Ethics, 93
Moral Philosophy Collins
(Moralphilosophie Collins), 94
Observations on the Feeling of
the Beautiful and Sublime
(Beobachtungen über das Gefühl
des Schönen und Erhabenen),
23, 42, 126–34, 136–7, 140n1,
141n6
On the Form and Principles of the
Sensible and the Intelligible
World (Inaugural Dissertation)
(Über die Form und die
Prinzipien der sinnlichen und der
Verstandeswelt), 18, 34
Opus postumum, 58n5, 324
Prolegomena to Any Future Metaphysics
(Prolegomena zu einer jeden
künftigen Metaphysik), 25,
73–4, 226, 236,
757n9
Religion within the Boundaries of
Mere Reason/Religion within
the Bounds of Bare Reason (Die
Religion innerhalb der Grenzen
der bloßen Vernunft), 27, 41, 54,
92, 144–64
first edition vs. second edition,
144–5, 161n5, 163n16
“What Does It Mean to Orient
Oneself in Thinking?”
(“Was heißt: sich im Denken
orientieren?”), 31n30, 219n8,
260n3
Karl August, Duke (of Sachsen-WeimarEisenach), 272, 279, 283n11
Kaufmann, Walter, 402
Keats, John, 638
Kemal, Salim, 142n17
Kielmeyer, Carl Friedrich, 440, 442
Kierkegaard, Søren, 203, 435, 453–4, 576,
577, 579, 593, 760, 761, 774n6
Kivy, Peter, 689, 693, 695, 700
knowledge, theory of; see epistemology
Knutzen, Martin, 19, 23, 30n19
Kojève, Alexandre, 556
Korsgaard, Christine, 59n11, 773
Kristeller, Paul Oskar, 687–703
Kroner, Richard, 500, 744–5
Kronfeld, Arthur, 752
Kuhn, Thomas, 619
Lacan, Jacques, 575, 591, 593–5, 600,
601n24
Lange, Friedrich Albert, 752, 754, 761–2
language, philosophy of, 582–3, 599, 673,
676–83, 737–8, 760, 769–73
Latour, Bruno, 613
Lazzari, Alessandro, 262n10
legal positivism, 344
Leibniz, Gottfried Wilhelm, 3, 11n4, 20,
25, 110, 220n18, 222, 224,
226, 239, 241n12, 245, 249,
438, 439, 441, 499, 502, 503,
663n19, 681
Lessing, Gotthold Ephraim, 141n9,
260n3, 432n43, 500, 542
Levinas, Emmanuel, 585, 646n27, 765, 767
Lévi-Strauss, Claude, 199
Lewis, David, 111
liberalism, 294, 553, 576, 578, 704–5, 710,
715, 717, 769
libertarianism (political theory), 184n14
libertarianism (theory of freedom), 105,
108, 110–14, 125n22, 771
Liebmann, Otto, 754
Locke, John, 165, 172, 239, 249, 327, 354,
361n1, 648, 649, 692, 724–7,
740, 768, 770
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Lockean proviso, 172
logic, 2–3, 15, 19, 21, 50, 62–6, 69, 77,
79n7, 81n18, 82n27, 117,
145–6, 210–12, 235, 249, 251,
280, 304–5, 312, 319n12, 330,
346, 351, 374, 447, 449, 451,
474n3, 480–1, 493–4, 496n8,
500, 502–5, 507, 511, 530, 562,
565–9, 571, 573n12, 608, 615,
665–86, 710, 719n15, 723,
732–3, 752–3, 762–3, 771
demonstrative vs. anthropological,
758n17
Logical Positivism, 2, 618–19, 764, 771
Lonzi, Carla, 609
Lott, Karl, 753
Lotze, Hermann, 1, 745, 759–60, 763, 764,
776n29
Lotze, Rudolf, 56
Louis-Philippe I, King (of France), 553
love, 46, 129, 210, 212, 578–9, 586–8,
590, 716
religion and, 160, 416, 427, 474n5, 508,
593
as a result of taste, 128–33, 136–7, 141n5
Schelling’s conception of, 460, 509–10,
530–2
self-love, 86
Ludwig I, King (of Bavaria), 453
Lyceum der schönen Künste, 395
Lyotard, Jean-François, 617, 621
Macpherson, C. B., 776n31
Maimon, Salomon, 2, 9, 11n6, 203,
222–42, 243, 441, 666
life, 222–5
work:
Critical Investigations of the Human
Spirit (Kritische Untersuchungen
über den menschlichen Geist),
235
Essay on Transcendental
Philosophy (Versuch über die
Transcendentalphilosophie), 224,
234–5, 242n18
“Letters of Philatetes to Aenesidemus”
(“Briefen des Philalethes an
Anesidemus”), 233
Progress in Philosophy (Über die
Progressen der Philosophie), 441
Rambles in the Field of Philosophy
(Streifereien im Gebiete der
Philosophie), 230–1, 235
Maimonides, 223
Maker, William, 634
Malabou, Catherine, 635, 641
Malebranche, Nicolas, 575, 594–5
Mann, Thomas, 56
Marcus, Adalbert, 444
Marquet, Jean-François, 532, 538n20
Martin, Wayne, 328
Marx, Karl, 2, 174, 287, 539, 556, 588,
592, 743, 760–1
Marxism, 576, 767
master-slave dialectic, 561–2, 572n7
materialism, 2, 174, 322, 333, 479, 517n9,
576, 580–1, 592, 724, 743n3,
773
aesthetics, 692
eliminative, 610
scientific, 761–2, 768
mathematics, 230–8, 486, 580, 751, 762–3
compared to/contrasted with
philosophy, 230–8, 245–7,
255–9, 401, 504–5, 741–2, 747
Matthews, Bruce, 461
maxim, 40–2, 53, 86–7, 89, 99–100, 116,
136, 150, 167, 169, 415, 706
supreme, as Gesinnung, 86–7, 99, 151
teleological, 188–9, 191
Maximilian II, King (of Bavaria), 452–3,
454–5
McDowell, John, 2, 772–3
McTaggart, John, 675–6
Meerbote, Ralf, 108–9, 111–13, 125n22
Meister Eckhart (Eckhart von Hochheim),
458
Mendelssohn, Moses, 25, 162n15, 205,
214, 223, 243, 260n3, 407n22,
500, 542, 669, 684n11, 694
Merleau-Ponty, Maurice, 465, 539, 766, 767
metaphilosophy, 248, 261n9, 365–7
metaphysics, 1–2, 146, 188, 228, 289, 322,
375, 381–2, 409–33, 439–40,
442, 451–2, 470, 486, 499,
516–7n1, 543, 566–70, 573n12,
575–625, 665, 668–9, 672,
673–82, 713, 717, 723–43, 746,
748–50, 754–5, 759, 761, 764,
766–72, 776n29
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Index
metaphysics – continued
Fichte’s redefinition of, 328
freedom and, 105, 108–9, 110–14, 123
Kant’s critique of, 24, 74, 147, 153,
162–3n15, 292, 303, 537n15,
557, 666, 682, 746, 750
of nature (Schelling), 501–4, 510, 530,
748–9, 754
Reinhold vs. Kant on, 249, 251
Meyer, Jürgen Bona, 752, 754, 758n22
Meyerhoff, Otto, 752
Michalson, Gordon E., Jr., 161n4
Michelangelo, 532, 538n20, 703n34
Michelet, Karl Ludwig, 500
Mill, John Stuart, 768
Miller, Arnold V., 606
mind
extended, 603, 606, 612–15, 621–2; see
also intentionality, group
philosophy of; see Geist (Spirit, Mind)
mind-body
distinction, 229, 262, 738
relation/interaction, 117, 187–9, 229,
251, 516, 528, 532, 711,
729–30, 736
see also body
Molière (Jean-Baptiste Poquelin), 568
monarchy, 172–3, 175, 271–2, 277,
419–22, 704
monism, 438, 543, 607–8, 620, 668, 676,
683, 776n29
anomalous, 108–10
explanatory, 61–3; see also first
principle (Grundsatz);
philosophy, as science
neutral, 724, 736, 738–42
Montaigne, Michel de, 3, 174
Montesquieu, Charles de Secondat, Baron
de, 199–200
Moore, A. W., 566–7
Moore, G. E., 2, 389, 556, 618, 769–70
moral law, 22, 27, 48–9, 53–4, 85–7,
90–2, 95–102, 106, 133, 145–6,
148–50, 154–6, 169, 173,
208–9, 211–13, 288, 314, 317,
518–19, 521, 524, 536, 654, 770
categorical imperative and, 98, 218, 293
as fact of reason, 119, 307–8
right and, 355, 360
see also categorical imperative
morals (Sitten), 168–9
see also ethical theory
Morris, Simon Conway, 618
mourning, 626, 633–5, 639–45, 646n27
Mumford, Stephen, 496n7
music
Schelling’s philosophy compared to,
500–1, 511–12, 517n3
Schopenhauer on, 742–3
mysticism, 282, 297, 461–4, 475n12, 582,
593, 724, 735, 739–41
naming, 583–4
Natorp, Paul, 762–3, 764
Natterer, Paul, 83n33
natural law tradition, 166, 345, 347,
350–4, 356, 360, 361n1–2, 769
nature, as absolute, 443, 608, 675, 680
Naturphilosophie (nature-philosophy,
philosophy of nature)
(Schelling), 4, 50–1, 206, 437,
439–40, 444, 458, 462, 464–5,
478–98, 500–12, 515, 518–21,
525–9, 531, 533, 723, 746–7,
749
Negri, Antonio, 474n5
Nelson, Leonard, 752, 763–4
Nelson, Lynn Hankinson, 613
Neo-Hegelianism; see British Idealism;
Canadian Idealism; Pittsburgh
Neo-Hegelianism
Neo-Kantianism, 34, 751, 753–5, 761–4,
768, 775n16
Neoplatonism, 3, 6, 10–11n2, 11n4
Neuhouser, Frederick, 711–17, 718n4,
718n7
Newman, Barnett, 695, 697
Newton, Isaac, 19, 20, 23, 26, 28, 393,
438, 480, 499, 619
Niethammer, Friedrich Immanuel, 278,
279, 416, 442, 522, 554n10
Nietzsche, Friedrich, 2, 56, 173, 214, 393,
406n16, 435, 460, 470, 476n20,
539, 575, 647n35, 692, 721,
743, 760–1
nihilism, 206, 260n3, 280, 375, 378, 398,
563, 576, 578, 760–1
noumena, 107–8, 109–12, 114–16, 119,
145, 147, 154, 183n3, 225, 314,
325, 529, 764
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noumena – continued
agency, 24, 87, 97, 108, 114–15, 125n22,
146, 150, 155–7, 661
vs. thing in itself, 325, 327
see also phenomena-noumena
distinction; thing in itself
Novalis (Friedrich von Hardenberg), 9,
239, 287, 389–95, 403–5, 409,
443, 744–5
work:
Logological Fragments (Logologische
Fragmente), 403
Notes for a Romantic Encyclopaedia
(Das Allgemeine Brouillon), 403
numinous, 764
object/objectivity, 3–7, 11n5, 24, 36–56,
61–84, 107, 111–12, 115–16,
125n22, 145–7, 150, 154, 158,
161n7, 193, 225–6, 228, 230–1,
233–7, 245–6, 249, 251–5,
257–9, 262, 292, 295, 297, 302,
304, 306, 309–18, 320–43,
346, 348–9, 366, 369, 378,
410–2, 445, 458, 484–5, 489,
497n23–4, 518–38, 558–60,
569, 582–3, 587–8, 599, 608,
633, 665–86, 723–43, 762–3,
765–6, 768, 770, 772–3
nature as, 464–7
transcendental, 78n3, 112, 728
Oetinger, Friedrich Christoph, 439–40,
450
organism, 27, 47–9, 117, 189–99, 420–2,
449, 485, 503, 519, 528–9,
533–5, 560, 563, 577, 589, 597,
615–16, 673, 751
original contract; see contract, original
original sin, 151–2, 160n3, 576, 593–4, 596
Otto, Rudolph, 721, 752, 754, 763–4
pantheism controversy
(Pantheismusstreit)/Spinoza
dispute, 218–19n4, 219n8,
260n3, 270, 462, 500, 542–3,
665–6, 684n11
Parmenides, 2–3, 768
paternalism, 177, 271–2
Paulus, Heinrich Eberhard Gottlob, 454,
554n10
perceptionism, 732–3
Pereboom, Derk, 114–16
phenomena, in idealism vs. in
phenomenology, 764–5
phenomena-noumena distinction,
24, 107–8, 111–17, 145, 154,
156–7, 183n3, 193–4, 314, 529,
669–70, 682, 734
phenomenology, 340, 382, 539, 669, 759,
764–8
Philosophisches Journal einer Gesellschaft
Teutscher Gelehrten, 278
Philosophisches Magazin, 25
philosophy
dignity of, 443
as madness, 466, 577–8, 582–4
negative, 447, 451–2, 454, 467–8,
475n12, 494, 502, 505,
511–12
positive, 206, 447, 451–2, 454, 468,
475n12, 487, 493, 498n29, 507,
511–14
as science, 61–3, 211, 215–16, 243–63,
272–3, 275–6, 285n31, 289,
301–2, 321–2, 344, 346, 402,
445, 483–4, 668–71, 706–13,
716, 719n14–15; see also first
principle (Grundsatz); monism,
explanatory
theoretical vs. practical, 27, 48,
108–19, 145–7, 154,
159–60, 191, 248–9, 274,
278, 280, 291–2, 305–7,
314–18, 318n5, 321, 346,
370, 416, 444, 489, 520–1,
524, 705–6, 709–10, 713–17,
718n5, 719–20n23, 749–50
see also art, philosophy of; history,
philosophy of; language,
philosophy of; mathematics,
compared to/contrasted with
philosophy; metaphilosophy;
metaphysics; political
philosophy; religion,
philosophy of; science,
philosophy of
physical geography, 15, 21, 22, 29, 186–8,
200n5
Pietism, 17–19, 461, 508
Pinkard, Terry, 327, 330, 554n9, 609, 611
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Pippin, Robert B., 322, 333, 592–3,
608–9, 611–12, 621, 623n24,
704
Pittsburgh Neo-Hegelianism, 34,
772–3
Plato, 1, 2–3, 6, 10–11n2, 145, 213,
220n18, 409, 438, 439, 441,
448, 462, 464, 465, 488, 490,
499, 501, 575–6, 578, 580, 585,
587, 592, 691, 731–2, 760–1
allegory of the cave, 557
being vs. nonbeing, 513
on the formation of the universe
(Platonic Weltbegriffe), 483,
488, 495n1, 496n14, 497n20–1,
504–5, 513
vs. Platonism, 470
theory of Forms, 2–3, 52, 56, 397, 413,
439, 459, 470, 488, 497n20,
504, 575–6, 578, 580–1, 587,
592–3, 768, 772
work:
Phaedo, 465
Phaedrus, 578, 702n9
Philebus, 488, 497n21, 501
Republic, 2, 576
Timaeus, 483, 488, 496n14, 497n20,
501, 504–5
see also idealism, Platonic
Plotinus, 3, 10–1n2, 438
political philosophy, 2, 53, 165–85, 212,
271–2, 276–7, 282, 287–8,
290–1, 293–4, 344–63, 413–14,
519–20, 533–6, 541–50, 563,
570–1, 576, 578, 581, 585–6,
590–1, 631, 648, 651–2,
704–20, 769
justification of the state’s coercive
power, 165, 167–71, 174, 179,
358
Popper, Karl, 576, 585
Porter, James I., 691–700
positing (setzen) (Fichte), 51, 239, 295,
311–14, 323–5, 327–9, 335–8,
346, 348–9, 382
see also self-positing
possibilism; see freedom, possibilism
about
postulates of practical reason, 26, 28,
31–2n36, 58n4, 93, 146–7, 153,
159, 169, 207–10, 218, 270–1,
274, 307–8, 365, 520–1
see also belief (Glaube)
potency (Potenz), 502–4, 510–11, 514–15,
526–32, 535–6
Poullain de la Barre, François, 581–2
Presocratics, 440, 576, 691
primacy of the practical, 291, 359–60,
413, 772
Schelling’s critique of, 483–9, 501–2,
508, 520–1
principle of consciousness (Satz des
Bewusstseyns), 6, 247, 251–3,
255, 257–8, 261n9, 262n15,
319n7
Principle of Determinability, 230, 232, 235
Principle of Non-Contradiction, 66, 76–7,
211, 251
Principle of Sufficient Reason, 52, 227,
232, 251, 507, 735, 738
property rights/rightful possession, 171–8,
183n2–3, 183–4n5, 184n14,
346, 354–60, 362n9, 415,
585–7, 650–1, 660–1, 662n6
Proudhon, Pierre-Joseph, 586–7
Proust, Marcel, 592
Prussian Academy of Sciences, 454, 551
psychology, empirical, 116–17, 368, 749,
753, 758n17
see also inner sense
Pufendorf, Samuel, 350–2, 361n2
punishment, 28, 120–3, 179, 183n2, 570
Putnam, Hilary, 572n1, 612
Pythagoras, 2
Rancière, Jacques, 520, 535–6
Ranke, Leopold von, 453–4, 626
Raphael, 532, 538
rationalism, 17–19, 31–2n36, 199–200,
206, 212, 222, 225–8, 239–40,
245–6, 251, 259, 499, 710, 732,
746–7, 749–50, 753
apostate, 222–42
see also idealism, rationalist-speculative
tradition
Rauch, Leo, 645n1
Rawls, John, 122, 211
realism, 5, 320, 322, 338–9, 366, 397, 670,
683, 684n16, 757n9, 759, 761,
768, 769–73
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realism – continued
empirical, 6–7, 11n5, 145, 154, 160,
161–2n8, 225–7, 326–8, 683,
761
see also idealism-realism
reason, 2–3, 4, 6, 18, 54, 58n4, 62, 74,
79n6, 82n24, 97, 105, 108, 119,
132, 163–4n21, 169, 207–18,
218–19n4, 222, 225, 227–8,
238, 240, 242n21, 243–63,
270, 272, 281, 286–8, 291, 301,
304, 326, 354, 364, 389, 391,
415, 442, 448, 451, 457–98,
499, 503, 505, 518–38, 562,
569, 571, 577, 581, 583–4, 589,
595–6, 611, 619, 627, 629–32,
635–9, 642–4, 669, 680–1, 683,
721, 732, 746–8, 751, 760–2,
764
art and, 392, 394, 414–16, 697
critique of, 243–8, 303–4, 307, 562
practical, 27, 35, 40–1, 48, 52, 54,
86–7, 92–3, 95, 97, 99, 106,
108, 111–13, 118, 135–6,
138–40, 142n14, 142n17,
145–6, 171, 201n8, 208–9,
212, 244, 307–8, 364–85,
438–9, 501–2, 508, 520–1,
661, 772; see also postulates of
practical reason; primacy of
the practical
see also fact of reason; idea, of reason;
philosophy, theoretical vs.
practical
Reath, Andrews, 111
recognition (Anerkennen), 293, 356–7, 556,
561–2, 767
Reid, Thomas, 57n1
Reinhold, Karl Leonhard, 1, 6, 9, 25,
32n41, 62, 63, 131, 203, 224,
243–63, 272–4, 284n14,
284n18, 319n7, 321, 391,
409, 500, 744–6, 749–52, 755,
756n6
work:
Attempt at a New Theory of the Human
Faculty of Representation
(Versuch einer neuen
Theorie des menschlichen
Vorstellungsvermögens), 243
Contributions to the Correction of
Previous Misunderstandings
of the Philosophers (Beiträge
zur Berichtigung bisheriger
Missverständnisse der
Philosophen), 243–4, 254, 256,
261n7, 261–2n10, 262n15
Letters on the Kantian Philosophy
(Briefe über die Kantische
Philosophie), 25, 203, 243–4,
260n3, 261n7
On the Foundation of Philosophical
Knowledge (Über das Fundament
des philosophischen Wissens),
243–4, 248, 257
religion, 1, 17–18, 165, 176, 221n29, 243,
271, 287, 394, 453, 565, 596,
690, 693, 703n30, 726, 740
empirical, 148–9, 153–60
philosophical, 448, 461, 468–73
philosophy of, 16, 27–8, 93, 144–64,
173, 206–9, 260n3, 278–80,
298, 364–85, 394, 402, 416,
447–50, 499–517, 534–5,
555n23, 558, 564, 570–1,
574n21, 578, 579, 582, 593,
606, 608, 611, 615, 621, 633,
636, 672–5, 760, 764
see also autonomy, religion and;
epistemology, religious belief
and; theology
representative theory of perception, 724–5
revelation, 16, 18–19, 28, 32n46, 159,
163–4n21, 271, 297, 419, 437,
445, 461–2, 468, 471–2, 501,
507–8, 512, 514–16, 521–2,
530–2, 537, 572–3n11, 670,
682, 766
Rickert, Heinrich, 202n24, 763, 764,
775n16
Ricoeur, Paul, 767
right (Recht)
cosmopolitan, 184n8
duties of, 168–9, 178–81
natural, 166, 181, 344–63, 534, 651
philosophy of; see political philosophy
principle of, 167–9, 183n2
public, 138–40, 175–82, 534–5
vs. ethics, 166–9, 180, 292–4, 352–3
vs. particular laws, 166
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rights
of revolution, 179–80
original, 356–8
to self-preservation, 359–60, 362–3n10
see also property rights/rightful
possession
Robertson, J. G., 396
Rockmore, Tom, 328
Röd, Wolfgang, 756–7n8
Rödl, Sebastian, 572n7
Romanticism, 2, 9–10, 165, 205–6, 239,
244, 260n4, 287, 387–433, 437,
443–4, 465–6, 500, 554n5,
607–8, 665–8, 671, 688, 695–6,
698–700, 703n29, 744–5, 761,
774n1; see also irony, Romantic
Rorty, Richard, 2
Rosenkranz, Karl, 56, 409
Rosenzweig, Franz, 406n12, 470
Rossi, Philip J., 163n20
Rousseau, Jean-Jacques, 1, 23, 31n23,
94, 165, 175, 177–8, 184n10,
199–200, 223, 270, 286, 288,
585, 648, 651–2, 655, 705–10,
712, 714–16, 718n6–7, 719n20
Rowlands, Mark, 613
Royce, Josiah, 1–2, 338–9, 645n4, 760
Ruse, Michael, 618
Russell, Bertrand, 2, 34n6, 556, 618, 759,
770–1, 772
Sallis, John, 463
Santayana, George, 760
Sartre, Jean-Paul, 333, 576, 618, 767
Savigny, Friedrich Carl von, 551, 555n22
Scheler, Max, 764, 767
Schelling, Friedrich Wilhelm Joseph von,
1, 4–8, 34, 39, 50–2, 54–7,
205–6, 239, 281, 284n16, 287,
290–2, 297, 320–1, 329, 391,
406n12, 409, 426, 432n43,
435–538, 543–4, 547–9,
553, 554n5, 573n16, 582–4,
602n34, 607–8, 616, 665,
667–9, 671–5, 677–8, 680,
684n8, 686n32, 686n36,
687, 695, 697, 722, 723, 727,
744–58, 759, 761, 766–7, 771,
773, 774n4, 776n29
life, 437–56
stages of philosophical career, 459, 461,
468, 470, 495n2, 478, 500–1,
506, 508, 511–12
work:
Ages of the World (Die Weltalter),
450–1, 462, 508, 511–12, 513
Aphorisms as an Introduction to
Naturphilosophie (Aphorismen
zur Einleitung in die
Naturphilosophie), 447–8, 471,
495n3
Bruno, 446
Deities of Samothrace (Über die
Gottheiten zu Samothrake), 472,
501
Exhibition of Nature’s Process
(Darstellung des Naturprocesses),
481, 490
First Outline of a System of the
Philosophy of Nature (Erster
Entwurf eines Systems der
Naturphilosophie), 444, 486–7,
495n3, 525, 529
Further Presentations from the System of
Philosophy (Fernere Darstellungen
aus dem System der Philosophie),
446, 475–6n13
Grounding of Positive Philosophy
(Grundlegung der positiven
Philosophie) (Paulus Nachschrift),
452, 454
Ideas for a Philosophy of Nature (Ideen
zu einer Philosophie der Natur),
50, 442–3, 467, 479–80,
482–90, 492, 494, 496n8, 518,
521, 528–9
Initia Philosophiae Universae, 451
Introduction to Philosophy (Einleitung in
die Philosophie), 478
New Deduction of Natural Right
(Neue Deduktion des
Naturrechts), 442
Of the I as Principle of Philosophy
(Vom Ich als Prinzip der
Philosophie), 441, 483, 488, 489,
497n23
On the History of Modern Philosophy
(Zur Geschichte der neueren
Philosophie), 458, 464, 475n12,
502–3
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Schelling, Friedrich Wilhelm Joseph
von – continued
“On the Myths, Historical Dicta,
and Philosophemes of the
Most Ancient World” (“Über
Mythen, historische Sagen
und Philosopheme der ältesten
Welt”), 440–1
“On the Possibility of a Form of
All Philosophy” (“Über die
Möglichkeit einer Form der
Philosophie überhaupt”), 441
On the Relation of the Finite to the
Infinite (Allgemeine Anmerkung
die Lehre vom Verhältniß des
Endlichen zum Unendlichen
betreffend), 448
On the Relation of the Real and Ideal in
Nature (Über das Verhältnis des
Realen und Idealen in der Natur),
472
On the Relationship of the Fine Arts
to Nature (Über das Verhältnis
der bildenden Künste zur Natur)
(Münchener Rede), 469, 519–20,
530–2, 538n20
“On the True Concept of
Naturphilosophie” (“Über
den wahren Begriff der
Naturphilosophie”), 445
On the World Soul (Von der Weltseele),
443, 472, 485, 486, 490, 495n3
On University Studies (Vorlesungen über
die Methode des akademischen
Studiums), 446, 447, 452, 475n12
Philosophical Investigations into the
Essence of Human Freedom
(Philosophische Untersuchungen
über das Wesen der menschlichen
Freiheit) (Freiheitsschrift), 54,
449, 479, 486, 490, 501, 507,
508, 512, 521, 530, 537
Philosophical Letters on Dogmatism
and Criticism (Philosophische
Briefe über Dogmatismus und
Kriticismus), 441, 521–2, 536
Philosophy and Religion (Philosophie
und Religion), 447–9, 501
Philosophy of Art (Philosophie der
Kunst), 55, 446, 447, 469, 504,
519, 527–9, 531, 533, 536,
537n5, 538n20
Philosophy of Mythology (Philosophie
der Mythologie), 451, 454
Philosophy of Revelation (Philosophie
der Offenbarung), 451, 453–4,
511, 512
Presentation of My System of Philosophy
(Darstellung meines Systems der
Philosophie), 446, 502, 518, 519,
526
Presentation of the Purely Rational
Philosophy (Darstellung der
reinrationalen Philosophie), 464,
477n21
Presentation of the True Relationship of
Naturphilosophie to the Improved
Fichtean Doctrine (Darlegung
des wahren Verhältnisses
der Naturphilosophie zu der
verbesserten Fichte’schen Lehre),
495n3
“Stuttgart Seminars” (Stuttgarter
Privatvorlesungen), 450, 493,
508, 516, 530
Survey of the Most Recent Philosophical
Literature (Allgemeine Übersicht
der neuesten philosophischen
Literatur), 442
System of Entire Theoretical and
Practical Philosophy (System der
gesammten theoretischen und
praktischen Philosophie), 447
System of Positive Philosophy (System
der positiven Philosophie in seiner
Begründung and Ausführung),
451
System of the Whole of Philosophy
and the Philosophy of Nature
in Particular (System der
gesamten Philosophie und der
Naturphilosophie insbesondere),
495n3, 505, 534, 536
System of Transcendental Idealism
(System des transcendentalen
Idealismus), 50, 54, 55, 444,
446, 450, 486, 501, 502, 504,
518–20, 522–4, 526–9, 534–5
Schelling, Joseph Friedrich, 438–41,
446
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Schiller, Friedrich, 277–8, 282, 287,
393–6, 407n21, 409, 443, 522,
524, 695, 698, 699–700
work:
Letters on the Aesthetic Education
of Man (Über die ästhetische
Erziehung des Menschen in einer
Reihe von Briefen), 278, 416,
538n12
On Grace and Dignity (Über Anmut und
Würde), 416
On Naive and Sentimental Poetry (Über
naive und sentimentalische
Dichtung), 407n21
“Worth of Women” (“Würde der
Frauen”), 407n21
Schlegel, August Wilhelm, 389–90, 443,
444
Schlegel, Dorothea Veit (née
Mendelssohn), 389–90, 395,
407n22, 443
Schlegel, Friedrich, 9, 239, 287, 389–408,
409, 443, 445, 449, 663n19,
684n14, 694, 695, 698–700,
744–5
work:
Athenäum Fragments, 393, 400, 401,
403
Florentin, 407n22
Lyceum Fragments/Critical Fragments,
399, 401
On Incomprehensibility (Über die
Unverständlichkeit), 399
On Philosophy (Über die Philosophie. An
Dorothea), 407n22
Schlegel Schelling, Caroline (née
Böhmer), 389–90, 395, 437,
443–6, 450–1, 473
Schleiden, Matthias, 752
Schleiermacher, Friedrich, 186, 389–90,
395, 407n22, 409, 445, 551,
555n23
Schlömilch, Oskar, 752
Schmid, Heinrich, 752
Schopenhauer, Arthur, 6, 34, 38–9,
42, 46, 52, 54–7, 323, 389,
393, 435, 721, 723–43, 745,
756–7n8, 760–1
Schultz, Franz Albrecht, 17–19
Schultz, Johann, 25–6, 32n42
Schulze, Gottlob Ernst (Aenesidemus), 2,
9, 11n6, 243, 273, 284n13–14,
293, 323, 666
see also Maimon, work: “Letters of
Philaletes to Aenesidemus”;
Fichte, work: “Review of
Aenesidemus”
Schütz, Christian Georg, 25–6
science
biological, 190–5
natural, 24, 60n18, 117, 188, 339,
391–6, 401, 404, 442, 444,
459, 461–8, 480, 490, 493–4,
503, 507, 557, 677, 721, 724,
746–7, 750, 753–5, 760,
762–4, 770–1
philosophy of, 478–98, 617, 619, 621
see also philosophy, as science
Searle, John, 611
self-consciousness, 281, 292, 295, 321,
322, 331–2, 334, 339, 345–53,
361n1, 441, 444, 525, 526, 529,
554, 556–74, 611, 630–1, 641,
714, 723, 738, 773
see also apperception; consciousness;
inner sense
self-positing, 275, 295, 298, 308–11, 313,
315, 329–34, 339–340, 348,
366–7, 375, 382, 441, 506, 509,
518, 767
see also I (das Ich); positing (setzen)
self-preservation, 212, 359–60,
362–3n10
Sellars, Wilfrid, 561, 611, 677
Sensen, Oliver, 95, 100, 104n36
sensualism/sensationism (Sensualismus),
761
Shabel, Lisa, 231–2
Shakespeare, William, 397, 425,
432n41
work:
Antony and Cleopatra, 425
Hamlet, 397
Julius Caesar, 425
Macbeth, 425, 770
Sherrington, Charles, 396
Shiner, Larry, 690–1, 693–5
Sibley, Frank, 687, 693, 700
Siep, Ludwig, 718n6
Sittlichkeit; see ethical life (Sittlichkeit)
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skepticism, 146, 206, 222, 243, 259, 273,
279, 328, 374, 381, 391, 403,
563, 617, 666, 668–9, 683,
725–7, 749, 771, 773
about free will, 18–20
Cartesian, 39, 226
Fichte’s reply to, 301–8, 346–50
Humean, 24, 25, 36, 116, 222, 226–8,
233–4, 237, 239–40, 241n9,
327–8, 666, 750–1
in Maimon’s “Coalition-System,”
222–42
Skrbina, David, 618
Smiley, Tavis, 614, 620
Smith, Adam, 544
sociality, 294, 350–3, 361, 361n2
Socrates, 1, 465, 570, 576, 578, 593, 612
see also irony, Socratic
solipsism, 295–6, 382, 451
space; see forms of sensible intuition
(space and time)
“space of reasons,” 561–2, 677, 680–1,
772–3
Spener, Philipp Jakob, 17–18
Spinoza, Baruch/Spinozism, 4, 205, 222,
224, 226, 239, 245, 270, 313,
410–11, 419, 425, 432n43, 472,
478, 495n2, 499, 501–5, 508–9,
512, 521, 529, 542–3, 575,
607–8, 665–70, 672, 675, 676,
679–80, 682, 685n18, 723, 736
theory of affects, 426–9, 431n25
see also pantheism controversy
(Pantheismusstreit)/Spinoza
dispute
Spirit; see Geist (Spirit, Mind)
standpoint
absolute/of reason, 518–19, 526–7,
587–8, 648, 669, 679, 697
ordinary/of life vs. philosophical/of
speculation, 289, 326–8, 330,
333–4, 340, 343n35, 366–7,
374–84
see also philosophy, theoretical vs.
practical
state of nature, 170–2, 177, 347, 354–5,
358, 361n1, 362–3n10, 649–53,
662n5, 662n8, 662n10
Steffens, Henrik, 453–4
Steuart, James, 544
Stewart, Dugald, 57n1
Stoicism, 215–16, 221n29–30, 647n35
Strawson, Galen, 118
Strawson, P. F., 773
striving (Streben), 239, 267, 315, 317–18,
368–70, 414–17, 459, 471,
474n3, 504, 509–10, 520–1,
524–5
Sturma, Dieter, 523
subjectivity, 270, 295, 304, 308–10,
314–15, 318, 320–43, 375, 378,
381, 394–5, 398, 411–12, 445,
472, 476n20, 498n33, 506, 523,
576–7, 581, 583–4, 589, 607–8,
662n4, 714, 733, 736–9, 742,
766–7
see also idealism, subjective; subjectobject distinction
subject-object distinction, 4, 7, 245–6,
249, 251–5, 257–9, 295,
309–18, 320–43, 348–9,
410–12, 441, 484–5, 497n23,
518–38, 608, 724, 727,
734–5, 738, 741–2, 765,
772–3
sublation; see Aufhebung (sublation,
overcoming)
sublime, 46, 56, 141n5, 469, 531–2
Summerell, Orrin F., 527
summons (Aufforderung), 349–50, 352,
353, 356, 767
Symphilosophie, 407n22, 443, 446
system, philosophical; see philosophy, as
science
Tarski, Alfred, 772
taste, judgment of, 35, 43–5, 55, 126–43
see also judgment
Tathandlung (fact-act), 274, 309, 332
taxation/property distribution, 176–8,
180–1, 359, 544, 772–3
Taylor, Charles, 2, 607–8, 615, 621,
623n24, 624n33, 632, 638,
644, 769, 773, 776n31
teleology, 26–7, 35, 47–9, 56–7, 173,
186–202, 294, 360, 379–82,
420–4, 483, 568, 577, 638–40,
642, 644, 748–51, 754, 760–1
Teufel, Thomas, 199
Teutsche Merkur, 32n41, 243
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theodicy, 507, 636–42
theology
philosophical vs. biblical, 148–9
transcendental, 370
see also religion, philosophy of
thing in itself, 4–8, 50, 57, 108, 154,
163n18, 306, 316, 321–9, 331,
334–5, 337–8, 340, 341n9,
366, 488, 666–7, 669, 682–3,
724, 728, 730, 732–42, 747–8,
750–1, 757n9, 760–1, 773
see also noumena
Thucydides, 627
Tieck, Ludwig, 390, 395
Tillich, Paul, 516, 516–17n1, 764
transcendental deduction; see Kant,
work: Critique of Pure Reason,
Transcendental Deduction
transcendental idealism; see idealism,
transcendental
transcendentals (unum, verum, bonum),
61–84
Trendelenburg, Adolf, 1, 745, 759–60,
762
Troll, Wilhelm, 396
Tübingen Stift, 406n10, 409, 425, 437–42,
450, 454, 461, 543–4, 548
unconditional/unconditioned, 227, 238,
297, 307, 394, 450, 462, 464,
482, 487, 497n23–4, 558–9,
561–2, 570, 573n15, 587,
686n32, 715, 733
activity, 295, 297, 308, 310, 314,
329–30, 333, 368, 370, 372–3,
380–1, 521
in ethics, 36, 48, 87, 98, 169, 351, 353,
360
unconscious, 55, 253, 295, 367, 435, 437,
444, 450, 468–9, 501, 518–19,
524–5, 528–9, 536, 583–4, 731,
733, 736–7, 773
understanding, 6–7, 27, 35, 47–8, 61–3,
70, 79n6, 183n3, 220n19,
229, 254, 256, 305–6, 414–15,
459, 466, 480, 482–3, 488–90,
496n14, 498n30, 569, 627,
685n22, 732, 748, 750, 754,
761, 766, 772
Maimon’s critique of Kant on, 227–38,
241n11, 242n18
spontaneity of, 24, 37, 53, 105
see also categories, Kantian; idea, of
the understanding;
imagination, free play of
understanding and
University of Berlin, 283, 446, 550–3,
566, 723, 753, 756n7, 774n4
University of Erlangen, 281
University of Jena, 243, 272–9, 286, 300,
393, 409–10, 437, 443–6, 454,
550
University of Munich, 451–3
unprethinkable (das Unvordenkliche), 410,
450, 458, 460, 468, 470, 491,
513–14
Upanishads, 620, 737–8
utilitarianism, 165, 206, 428, 768
virtue, 86–7, 90–3, 95–6, 114, 129–34,
136, 143n27, 165, 166–7,
206–10, 215–18, 221n28–9,
474n5, 508–9, 528, 531–2, 638
legal vs. moral, 145
see also highest good
Vischer, Friedrich Theodor, 56
Voigt, Christian Gottlob, 272, 277, 279
Voltaire (François-Marie Arouet), 1
Wackenroder, Wilhelm, 390
Wagner, Richard, 586–7, 596–7, 743
work:
Jesus of Nazareth (Jesus von Nazareth),
586
Parsifal, 596–7
Wallace, William, 606
Watkins, Eric, 115, 201n11
Watson, John, 776n31
Watts, Alan W., 603–5, 622n6
Weber, Max, 202n24, 763
White, Hayden, 631–2
Whitehead, Alfred North, 516
Whitman, Walt, 614
will
general, 176–80, 714–15, 769
good, 36, 40, 48, 85–90, 96–100, 102n4,
103n11, 103n30, 155, 351
holy, 86
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will – continued
as Schopenhauer’s thing in itself, 6, 10,
52, 723–43
Wille vs. Willkür, 85–6, 709
see also autonomy; choice (Willkür);
epistemology, of free will;
freedom; skepticism, about free
will
Williams, Bernard, 206–7, 210
Williams, Robert R., 606
Wilson, E. O., 396
Windelband, Wilhelm, 202n24, 754, 763,
764, 775n16
Wittgenstein, Ludwig, 487, 500, 557, 573n15
Wolff, Christian, 18–19, 25, 27–8, 31n23,
31–2n36, 75, 83n32, 241n12,
245, 701n2
Wöllner, J. C., 27
Wood, Allen W., 80n15, 90–4, 265, 714,
718n3, 773
Yearbook of Medicine as Science (Jahrbücher
der Medicin als Wissenschaft),
447, 495n3
Young, George Paxton, 776n31
Zammito, John, 200
Zeitschrift für exakte Philosophie, 753
Zeitschrift für spekulative Physik, 495n3,
501
Zeller, Eduard, 752, 754
Ziolkowski, Theodor, 390
Žižek, Slavoj, 2, 335, 618, 643, 773
Zöller, Günter, 329, 332
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