Life
Fichte was born in Jena. He early devoted himself to philosophical studies, being attracted by the later views of his father, which he considered essentially theistic. He graduated from the University of Berlin in 1818. Soon after, he became a lecturer in philosophy there. He also attended the lectures of Hegel, but felt averse to what he deemed to be his pantheistic tendencies. As a result of semi-official suggestions, based on official disapproval of his supposedly liberal views, he decided, in 1822, to leave Berlin, and accepted a professorship at the gymnasium in Saarbrücken. In 1826 he went in the same capacity to Düsseldorf. In 1836 he became a extraordinary professor of philosophy at Bonn, and in 1840 full professor. Here he quickly became a successful and much admired lecturer. Dissatisfied with the reactionary tendencies of the Prussian Ministry of Education, he accepted a call to the chair of philosophy at the University of Tübingen in 1842 where he continued to give lectures on all philosophic subjects until his retirement in 1875 when he moved to Stuttgart. He died at Stuttgart on the 8th of August 1879.
In 1837, Fichte founded the Zeitschrift für Philosophie und speculative Theologie and edited from then on. In 1847, the name was changed to Zeitschrift für Philosophie und philosophische Kritik. Publication was suspended 1848-1852, after which Hermann Ulrici and Johann Ulrich Wirth joined him as editors. This journal served as an organ of Fichte's views, especially on the subject of the philosophy of religion, where he was in alliance with C.H. Weisse; but, whereas Weisse thought that the Hegelian structure was sound in the main, and its imperfections might be mended, Fichte held it to be defective, and spoke of it as a masterpiece of erroneous consistency or consistent error. Fichte's general views on philosophy seem to have changed considerably as he gained in years, and his influence has been impaired by certain inconsistencies and an appearance of eclecticism, which is strengthened by his predominantly historical treatment of systems, his desire to include divergent systems within his own, and his conciliatory tone.
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“For twenty-five centuries, Western knowledge has tried to look upon the world. It has failed to understand that the world is not for the beholding. It is for hearing. It is not legible, but audible. Our science has always desired to monitor, measure, abstract, and castrate meaning, forgetting that life is full of noise and that death alone is silent: work noise, noise of man, and noise of beast. Noise bought, sold, or prohibited. Nothing essential happens in the absence of noise.”
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