Guide The Ultimate Belief

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So, the consciousness here must be a consciousness that assets itself in action, not knowledge of a logical - deductive sort. In this respect, we can see that the Fichtean belief is connected to the will in the most intimate way. It is a positing of the will that is given through the feeling of the drive to autonomy.

Belief, however, is never separated from knowledge, more precisely, from a judgement and motivations.

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In fact, Fichte says that belief is concerned with a vision of our vocation. In other words, instead of resorting to pure theory, we have to go beyond mere representations and focus on our self and its action. Because we as subjects are agents, we must consider ourselves as independent, namely, as able to think freely and so to act ibid. Where then does this agency take us?

It not only gives rise to confidence in our own being as a self and in a real world in which we can act, but agency also implies free choice, and free choice brings with it the question of which acts we ought to perform. Then the question of constraints and duty naturally arise for us. It is not mere knowledge but belief that can allow for the validity of knowledge.

But as there are two modes of agency, i. This also means a transition to the immediate consciousness of self-sufficient freedom. According to Fichte, the moral law requires that the moral subject obey the law without any incentive other than respect for morality.


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This voice [within me] leads me outside of mental representations, out of mere knowledge, to something which … is more and higher than all knowledge and contains the final purpose of knowledge itself within it. VM 68; GA I, 6: Jacobi charges. As Fichte puts it,. In this way we can see that it is not empirical knowledge but t ranscendental act of will that justifies the fundamental principles of discursive knowledge, which is necessary for life.

Thus, Fichte can be seen here deploying a transcendental argument, based on the Kantian presupposition that purposive behavior or agency is not the mere production of natural causal necessity, but aims at efficacy in a purely rational order—or the cultivation of will for sake of will. Drive, interest, and purpose are all gradations of rational activity that culminate in morality. Of this Fichte emphatically claims:. This voluntary acquiescence in the view [that] naturally presents itself to us, because only on this view can we fulfill our vocation, All my conviction is only belief; and it proceeds from my disposition.

Oh, it is achievable in life and through life, for reason commands me to live. And this typically takes the form of hearing the voice within ourselves. Thus, morality demands that we make sure to ascertain for ourselves what our duty is SE IV , Thus, to act from duty requires our conviction or belief concerning our duty. When we are convinced about duty, it is wrong not to act in accordance with it. We would be immoral when we obscure and neglect our consciousness of duty SE IV: When I carry this out, I then get the objective conviction about my duty, which is then accompanied by a subjective feeling of certainty.

Conscience for Fichte then is the power of feeling that plays a critical role in securing moral belief. For the sake of conscience, every human being must judge for himself and must compare his judgment to his own feeling: otherwise he acts immorally and unconscionably SE IV: , By means of conscience, then we become acquainted with ourselves in action. Whereas theoretical knowledge can be doubted, knowledge of our own ability to be moral and, therefore, of our own being, cannot be doubted.

For it is an absolute presupposition that — in the moment of a drive to act — we must believe that our drive is eo ipso our drive i.


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    • This is to say, it constitutes the truth of ourselves. Nor can I refuse to believe in the reality which [the commandments of conscience] bring along without likewise denying my vocation. It is simply true, without further testing and justification, it is the first truth and the ground of all other truth and certainty, that I ought to obey that voice VM 73; GA I, 6: , emphasis mine.

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    In other words, we are ineluctably and irreducibly active beings and this immediately implies a moral universe. Why would moral obligations tell us that there is a real world? The point is that the real power of human beings lies in action. Our entire life — not just theoretical life but also practical life - then rests on belief. Later, he also adamantly insists that "your vocation is not merely to know but to act according to your knowledge" VM 67; GA I, 6: What is the belief a belief in?

    First of all, there is no question it refers to our deepest commitment to and reaffirmation of our nature as pure activity. In this sense, the necessary belief is clearly different from discursive or logico-deductive knowledge. It then expresses an immediate intuition of the self whose nature is not fixed but in constant, dynamic operation. VM 59; GA I, 6: For on then can norms be genuinely binding, and purposes efficacious.

    Dogmatic Spinozism only leads to mechanism and determinism. However, since belief in our morality and conscience establishes the possibility of actions and decisions, we must take the ends of our action and their means to them into account. However, note this does not mean that belief is arbitrary, imposed, or irrational.

    It is an activity of reason, albeit without any involvement of such operations as reflection, abstraction or comparison. Fichte thus continues:.

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    Granted, the origin of these boundaries is incomprehensible; but, replies practical philosophy…. Fichte accordingly holds that we posit nothing of a kind not proven to exist by the aforementioned explanation. Here is what Fichte has to say:. The whole final purpose of reason is its own pure activity….


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      • If I am to be able to recognize that obedience as ration, if it really is to be reason which forms my being, and not an extravagant fancy of own invention or dragged in from somewhere or other … then this obedience [to the imperative of autonomous activity] must have some outcome or serve some purpose. Evidently it does not serve the purpose of the natural earthly world. There must, therefore, be a supernatural world whose purpose it serves. In this regard, he inherits the strategy from Kant as the latter is committed to the objective but practical reality of God and other supersensible entities on ethical grounds.

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      In this respect, belief may be equated with intellectual intuition. The vision that Fichte has about the entire world does not leave room for any theoretical or conceptual explanation of the creation of this self-certainty. This is because every explanation is tied back to theoretical reason, but — instead — we will find an element in our consciousness that allows us to see while we are acting. Further, this importantly stems from their common view that practical reason is more important than theoretical reason.

      How then is the Fichtean belief different from the Kantian postulates? However, Kant never claims that theoretical reason originates from practical reason.

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      He merely claims that the claims of practical reason take precedents over those of theoretical reason. But the Kantian postulates are not of this nature. However, Kantian Glauben may be doubted, it seems. We can also point out that the Fichtean belief is not reflexive. Finally, the Fichtean belief is voluntary yet intellectual.

      The Kantian Glauben are composed of the Ideas of reason and have nothing to do with intellectual intuition.

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      However, Fichte suggests that, while our belief about our own nature is immediately certain, our belief about the external world of sense, etc. The Kantian Glauben are not the source of the knowledge at all. The latter are merely compatible with the scientific knowledge of the natural world. The Kantian Glauben, however, can be made compatible with and can be harmonized with the knowledge of the world. Finally, the Fichtean subject first acts before doing anything else. The Kantian subject performs the act of self-consciousness first as the transcendental apperception so it is primarily theoretical-conceptual.

      Paul Guyer and Allen W. Wood Cambridge: Cambridge University Press, ;. Preussische Akademie der Wissenschaften Berlin: de Gruyter, ;. Mary J. Gregor Cambridge: Cambridge University Press, ;. Michael Baur, ed. Gregor Cambridge: Cambridge University Press, Fichte — Gesamtausgabe der Bayerischen Akademie der Wissenschaften , 42 vols. Reinhard Lauth et al. Stuttgart-Bad Cannstatt: Frommann-Holzboog, Daniel Breazeale Indianapolis: Hackett, Gregor, Cambridge: Cambridge University Press, Peter Preuss Indianapolis: Hackett, With Fichte references, I cite both the English translation where applicable and the original German as collected in GA.

      Matthew C. Altman Palgrave Macmillan, , This sums all of this up and addresses the very nature of a human being. For Fichte, dogmatic realism claims that the non-self Nicht-Ich is the cause of representations and that the representations are an effect of the non-self; thus, the non-self is the real ground of everything, and the self Ich is a mere accident of the non-self and not a substance at all Foundations of Entire Wissenschaftslehere FEW for short , GA I, 2: He nevertheless denies that any dogmatic realism, that is to say, any system that commences with the concept of sheer objectivity, could ever succeed in accomplishing what was required of all philosophy.

      Nature makes me and whatever I become. ISBN - Look for similar items by category:. The Ultimate Belief. Prices and offers may vary in store. Customer Reviews of The Ultimate Belief.