Tag Archives: Immanuel Kant

Fichte & the German Nation

Johann Gottlieb Fichte, 1762–1814

Johann Gottlieb Fichte, 1762–1814

3,908 words

Johann Gottlieb Fichte was one of those rare men who are both thinkers and heroes. His challenging Wissenschaftslehre (“doctrine of science”) remains one of the most ambitious attempts to encompass the world and its meaning in a speculative philosophical system. In his elaboration of Immanuel Kant’s philosophy of ethical idealism, Fichte achieved a compelling synthesis of the complementary values of freedom and duty. Read more …

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The Enlightenment from a New Right Perspective

Immanuel Kant, 1724–1804

Immanuel Kant, 1724–1804

6,399 words

“When Kant philosophizes, say on ethical ideas, he maintains the validity of his theses for men of all times and places. He does not say this in so many words, for, for himself and his readers, it is something that goes without saying. In his aesthetics he formulates the principles, not of Phidias’s art, of Rembrandt’s art, but of Art generally. But what he poses as necessary forms of thought are in reality only necessary forms of Western thought.” — Oswald Spengler  Read more …

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The Uniqueness of Western Civilization, Part 4
The Construction of the Western Self

Clemency of Marcus Aurelius, detail, Capitoline Museum

Clemency of Marcus Aurelius, detail, Capitoline Museum

3,381 words

Part 4 of 5

Ricardo Duchesne
The Uniqueness of Western Civilization
Leiden: Brill, 2011

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Nacionalismo & Racialismo na Filosofia Alemã:
Fichte, Hegel & os Românticos

3,733 words

English original here

1 – Fichte e o Destino da Nação Alemã

J. G. Fichte (1762-1814), o primeiro dos grandes idealistas alemães pós-kantianos, é uma figura importante na ascensão do nacionalismo alemão – e tem sido muitas vezes acusado de ser um dos pais fundadores do Nacional-Socialismo.

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Nationalism & Racialism in German Philosophy:
Fichte, Hegel, & the Romantics

Philipp Veit, "Germania," 1848

Philipp Veit, “Germania,” 1848

4,354 words

Portuguese translation here

1. Fichte and the Destiny of the German Nation

J. G. Fichte (1762–1814), the first of the great post-Kantian German Idealists, is an important figure in the rise of German nationalism – and has often been accused of being one of the founding fathers of National Socialism.

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Somos Livres?

Norns by J. L. Lund (1777-1867)

4,683 words

English original here

1. O Problema

Nós temos “livre-arbítrio”? Certamente isso me parece que eu livremente escolho o que eu faço em vida, com respeito a coisas tanto maiores quanto menores. Minha decisão de graduar no colégio, por exemplo, certamente parece ter sido feito livremente, sem nenhuma coerção de outros. Read more …

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Rousseau as Conservative:
The Theodicy of Civilization

Nicolas Poussin, “Et in Arcadia Ego,” 1637

4,622 words

In 1762, Immanuel Kant did something unprecedented: he missed his daily walk. He stayed home to read Jean-Jacques Rousseau’s new book Emile, Read more …

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Prussians & Englishmen, Part 2

4,216 words

Frederick the Great, King of Prussia

First installment here

In order to overcome man’s inborn lethargy, the Prussian socialist ethic maintains that the chief aim of life is not happiness. Read more …

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Are We Free?

Norns by J. L. Lund (1777-1867)

4,748 words

Portuguese translation here

1. The Problem

Do we have “free will”? It certainly seems to me that I freely choose what I do in life, with respect to things both major and minor. My decision to go to graduate school, for example, certainly seems to have been one that I made freely, without anyone or anything coercing me. Read more …

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Whistler, Kant, & Modern Art

James Abbott McNeill Whistler (1834–1903), "At the Piano," 1858–59

3,572 words

Editor’s Note:

Anthony M. Ludovici’s grandfather and father, Albert Ludovici, Sr. and Albert Ludovici, Jr. were celebrated and successful painters in England. Read more …

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Liberalism as the Ideology of Consummate Meaninglessness, Part 2

Immanuel Kant, 1724–1804

1,305 words

Part 1 here, Part 3 here

Immanuel Kant, the first to philosophize the “question of freedom,” approaches the world like Descartes. He begins with Cartesianism’s dehistoricized, peopleless subject, which is seen as an “ends in itself,” something that is to be “freed” for the sake of its “self-assured self-legislation.”

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