German idealism

German idealism (also known as post-Kantian idealism, post-Kantian

philosophy, or simply post-Kantianism)[1] was a philosophical movement that
emerged in Germany in the late 18th and early 19th centuries. It began as a reaction
to Immanuel Kant's Critique of Pure Reason. German idealism was closely linked
with both Romanticism and the revolutionary politics of the Enlightenment. The
most notable thinkers in the movement were Johann Gottlieb Fichte, Friedrich
Schelling and Georg Wilhelm Friedrich Hegel, while Friedrich Heinrich Jacobi,
Gottlob Ernst Schulze, Karl Leonhard Reinhold and Friedrich Schleiermacher also
made major contributions.

Contents
Philosophers of German idealism.
Meaning of idealism Kant (upper left), Fichte (upper right),
Background Schelling (lower left), Hegel (lower
right)
Theorists
Jacobi
Reinhold
Schulze
Fichte
Schelling
Schleiermacher
Maimon
Hegel
Responses
Neo-Kantianism
Hegelianism
Schopenhauer
British idealism
United States
Ortega y Gasset
George Santayana
G. E. Moore
Slavoj Žižek
Hannah Arendt
See also
References
Bibliography
External links

Meaning of idealism
The word "idealism" has multiple meanings. The philosophical meaning of idealism is that the properties we discover in objects
depend on the way that those objects appear to us, as perceiving subjects. These properties only belong to the perceived appearance
of the objects, and not something they possess "in themselves". The notion of a "thing in itself" should be understood as an option of
a set of functions for an operating mind, such that we consider something that appears without respect to the specific manner in
which it appears: correlating more to something like "idea-ism" than the common notion of idealism. The question of what properties
a thing might have "independently of the mind"is thus unknowable and a moot point within the idealist tradition.

Background
Kant's work purported to bridge the two dominant philosophical schools in the 18th century: 1) rationalism, which held that
knowledge could be attained by reason alone a priori (prior to experience), and 2) empiricism, which held that knowledge could be
arrived at only through the senses a posteriori (after experience). Kant's solution was to propose that while we can know, via sensory
experience, particular facts about the world (which he termed phenomena), we cannot know the form they must take prior to any
experience (which he called noumena). That is, we cannot know what objects we will encounter, but we can know how we will
encounter them. Kant called his mode of philosophising "critical philosophy", in that it was supposedly less concerned with setting
out positive doctrine than with critiquing the limits to the theories we can set out.[2] The conclusion he presented, as above, he called
"transcendental idealism". This distinguished it from classical idealism and subjective idealism such as George Berkeley's, which
held that external objects have actual being or real existence only when they are perceived by an observer. Kant said that there are
things-in-themselves, noumena, that is, things that exist other than being merely sensations and ideas in our minds. Kant held in the
Critique of Pure Reason that the world of appearances (phenomena) is empirically real and transcendentally ideal. The mind plays a
central role in influencing the way that the world is experienced: we perceive phenomena through time, space and the categories of
the understanding. It is this notion that was taken to heart by Kant's philosophical successors.

Arthur Schopenhauer considered himself to be a transcendental idealist. In his major work The World as Will and Representation he
discusses his indebtedness to Kant, and the work includes Schopenhauer's extensive analysis of the Critique. The Young Hegelians, a
number of philosophers who developed Hegel's work in various directions, were in some cases idealists. On the other hand, Karl
Marx, who was numbered among them, had professed himself to be a materialist, in opposition to idealism. Another member of the
Young Hegelians, Ludwig Feuerbach, advocated for materialism, and his thought was influential in the development of historical
materialism,[3] where he is often recognized as a bridge between Hegel and Marx.
[4]

Kant's transcendental idealism consisted of taking a point of view outside and above oneself (transcendentally) and understanding
that the mind directly knows only phenomena or ideas. Whatever exists other than mental phenomena, or ideas that appear to the
mind, is a thing-in-itself and cannot be directly and immediately known.

Kant had criticized pure reason. He wanted to restrict reasoning, judging, and speaking only to objects of possible experience. The
main German Idealists, who had been theology students,[5] reacted against Kant’s stringent limits.[6] "It was Kant’s criticism of all
[7]
attempts to prove the existence of God which led to the romantic reaction of Fichte, Schelling, and Hegel."

Theorists

Jacobi
In 1787, Friedrich Heinrich Jacobi addressed, in his book On Faith, or Idealism and Realism, Kant's concept of "thing-in-itself".
Jacobi agreed that the objective thing-in-itself cannot be directly known. However, he stated, it must be taken on belief. A subject
must believe that there is a real object in the external world that is related to the representation or mental idea that is directly known.
This belief is a result of revelation or immediately known, but logically unproved, truth. The real existence of a thing-in-itself is
revealed or disclosed to the observing subject. In this way, the subject directly knows the ideal, subjective representations that appear
in the mind, and strongly believes in the real, objective thing-in-itself that exists outside the mind. By presenting the external world as
an object of belief, Jacobi legitimized belief. "…[B]y reducing the external world to a matter of faith, he wanted merely to open a
little door for faith in general…."[8]
Reinhold
Karl Leonhard Reinhold published two volumes of Letters Concerning the Kantian Philosophy in 1790 and 1792. They provided a
clear explication of Kant's thoughts, which were previously inaccessible due to Kant's use of complex or technical language.

Reinhold also tried to prove Kant's assertion that humans and other animals can know only images that appear in their minds, never
"things-in-themselves"(things that are not mere appearances in a mind). In order to establish his proof, Reinhold stated an axiom that
could not possibly be doubted. From this axiom, all knowledge of consciousness could be deduced. His axiom was: "Representation
is distinguished in consciousness by the subject from the subject and object, and is referred to both."

He thereby started, not from definitions, but, from a principle that referred to mental images or representations in a conscious mind.
In this way, he analyzed knowledge into (1) the knowing subject, or observer, (2) the known object, and (3) the image or
representation in the subject's mind. In order to understand transcendental idealism, it is necessary to reflect deeply enough to
distinguish experience as consisting of these three components: subject, subject's representation of object, and object.

Schulze
Kant noted that a mental idea or representation must be a representation of something, and deduced that it is of something external to
the mind. He gave the name of Ding an sich, or thing-in-itself to that which is represented. However, Gottlob Ernst Schulze wrote,
anonymously, that the law of cause and effect only applies to the phenomena within the mind, not between those phenomena and any
things-in-themselves outside the mind. That is, a thing-in-itself cannot be the cause of an idea or image of a thing in the mind. In this
way, he discredited Kant's philosophy by using Kant's own reasoning to disprove the existence of a thing-in-itself.

Fichte
After Schulze had seriously criticized the notion of a thing-in-itself, Johann Gottlieb Fichte (1762–1814) produced a philosophy
similar to Kant's, but without a thing-in-itself. Fichte asserted that our representations, ideas, or mental images are merely the
productions of our ego, or knowing subject. For him, there is no external thing-in-itself that produces the ideas. On the contrary, the
knowing subject, or ego, is the cause of the external thing, object, or non-ego.

Fichte's style was a challenging exaggeration of Kant's already difficult writing. Also, Fichte claimed that his truths were apparent to
intellectual, non-perceptual, intuition. That is, the truth can be immediately seen by the use of reason.

Schopenhauer, a student of Fichte's, wrote of him:

...Fichte who, because the thing-in-itself had just been discredited, at once prepared a system without any thing-in-
itself. Consequently, he rejected the assumption of anything that was not through and through merely our
representation, and therefore let the knowing subject be all in all or at any rate produce everything from its own
resources. For this purpose, he at once did away with the essential and most meritorious part of the Kantian doctrine,
the distinction betweena priori and a posteriori and thus that between the phenomenon and the thing-in-itself. For he
declared everything to be a priori, naturally without any proofs for such a monstrous assertion; instead of these, he
gave sophisms and even crazy sham demonstrations whose absurdity was concealed under the mask of profundity and
of the incomprehensibility ostensibly arising therefrom. Moreover, he appealed boldly and openly to intellectual
intuition, that is, really toinspiration.

— Schopenhauer, Parerga and Paralipomena, Vol. I, §13

Schelling
Schelling attempted to rescue theism from Kant’
s refutation of the proofs for God’s existence. "Now the philosophy of Schelling from
the first admitted the possibility of a knowledge of God, although it likewise started from the philosophy of Kant, which denies such
knowledge." [9]
With regard to the experience of objects, Friedrich Wilhelm Joseph Schelling (1775–1854) claimed that the Fichte's "I" needs the
Not-I, because there is no subject without object, and vice versa. So the ideas or mental images in the mind are identical to the
extended objects which are external to the mind. According to Schelling's "absolute identity" or "indifferentism", there is no
difference between the subjective and the objective, that is, the ideal and the real.

In 1851, Arthur Schopenhauer criticized Schelling's absolute identity of the subjective and the objective, or of the ideal and the real.
"...[E]verything that rare minds like Locke and Kant had separated after an incredible amount of reflection and judgment, was to be
again poured into the pap of that absolute identity
. For the teaching of those two thinkers [Locke and Kant] may be very appropriately
described as the doctrine of theabsolute diversity of the ideal and the eral, or of the subjective and the objective."[10]

Schleiermacher
Friedrich Schleiermacher was a theologian who asserted that the ideal and the real are united in God. He understood the ideal as the
subjective mental activities of thought, intellect, and reason. The real was, for him, the objective area of nature and physical being.
Schleiermacher declared that the unity of the ideal and the real is manifested in God. The two divisions do not have a productive or
causal effect on each other. Rather, they are both equally existent in the absolute transcendental ent
ity which is God.

Maimon
Salomon Maimon influenced German idealism by criticizing Kant's dichotomies, claiming that Kant did not explain how opposites
such as sensibility and understanding could relate to each other
.

Maimon claimed that the dualism between these faculties was analogous to the old Cartesian dualism between the
mind and body, and that all the problems of the older dualism should hold mutatis mutandis for the new one. Such
was the heterogeneity between understanding and sensibility, Maimon further argued, that there could be no criterion
to determine how the concepts of the understanding apply to the intuitions of sensibility. By thus pointing out these
problematic dualisms, Maimon and the neo-Humean critics left a foothold open for skepticism within the framework
of Kant’s own philosophy. For now the question arose how two such heterogeneous realms as the intellectual and the
sensible could be known to correspond with one another. The problem was no longer how we know that our
representations correspond with things in themselves but how we know that a priori concepts apply to a posteriori
intuitions.[11]

Schelling and Hegel, however, tried to solve this problem by claiming that opposites are absolutely identical. Maimon's concept of an
infinite mind as the basis of all opposites was similar to the German idealistic attempt to rescue theism by positing an Absolute Mind
or Spirit.

Maimon’s metaphysical concept of "infinite mind" was similar to Fichte’s "Ich" and Hegel’s "Geist," He ignored the results of Kant’s
criticism and returned to pre–Kantian transcendent speculation.

What characterizes Fichte’s, Schelling’s, and Hegel’s speculative idealism in contrast to Kant’s critical idealism is the
recurrence of metaphysical ideas from the rationalist tradition. What Kant forbade as a violation of the limits of
human knowledge, Fichte, Schelling, and Hegel saw as a necessity of the critical philosophy itself. Now Maimon was
the crucial figure behind this transformation. By reviving metaphysical ideas from within the problematic of the
critical philosophy, he gave them a new legitimacy and opened up the possibility for a critical resurrection of
metaphysics.[12]

Maimon is said to have Influenced Hegel’s writing on Spinoza. "[T]here seems to be a striking similarity between Maimon’s
discussion of Spinoza in the Lebensgeschichte (Maimon's autobiography) and Hegel’s discussion of Spinoza in the Lectures in the
History of Philosophy."[13]
Hegel
Georg Wilhelm Friedrich Hegel (1770–1831) was a German philosopher born in Stuttgart, Württemberg, in present-day southwest
Germany. Hegel responded to Kant's philosophy by suggesting that the unsolvable contradictions given by Kant in his Antinomies of
Pure Reason applied not only to the four areas Kant gave (world as infinite vs. finite, material as composite vs. atomic, etc.) but in all
objects and conceptions, notions and ideas. To know this he suggested makes a "vital part in a philosophical theory."[14] Given that
abstract thought is thus limited, he went on to consider how historical formations give rise to different philosophies and ways of
thinking. For Hegel, thought fails when it is only given as an abstraction and is not united with considerations of historical reality. In
his major work The Phenomenology of Spirit he went on to trace the formation of self-consciousness through history and the
importance of other people in the awakening of self-consciousness (see master-slave dialectic). Thus Hegel introduces two important
ideas to metaphysics and philosophy: the integral importance of history and of the Other person. His work is theological in that it
replaces the traditional concept of God with that of an Absolute Spirit.[15][16] Spinoza, who changed the anthropomorphic concept of
God into that of an abstract, vague, underlying Substance, was praised by Hegel whose concept of Absolute fulfilled a similar
function. Hegel claimed that "You are either a Spinozist or not a philosopher at all"[17] Reality results from God’s thinking, according
s mind[18]
to Hegel. Objects that appear to a spectator originate in God’

Responses

Neo-Kantianism
Neo-Kantianism refers broadly to a revived type of philosophy along the lines of that laid down by Immanuel Kant in the 18th
century, or more specifically by Schopenhauer's criticism of the Kantian philosophy in his work The World as Will and
Representation (1818), as well as by other post-Kantian philosophers such as Jakob Friedrich Fries and Johann Friedrich Herbart. It
has some more specific reference in later German philosophy
.

Hegelianism
Hegel was hugely influential throughout the nineteenth century; by its end, according to Bertrand Russell, "the leading academic
philosophers, both in America and Britain, were largely Hegelian".[19] His influence has continued in contemporary philosophy but
mainly in Continental philosophy.

Schopenhauer
Arthur Schopenhauer contended that Spinoza had a great influence on post-Kantian German idealists.[20] Schopenhauer wrote: "In
consequence of Kant's criticism of all speculative theology, almost all the philosophizers in Germany cast themselves back on to
Spinoza, so that the whole series of unsuccessful attempts known by the name of post-Kantian philosophy is simply Spinozism
tastelessly got up, veiled in all kinds of unintelligiblelanguage, and otherwise twisted and distorted."[21]

According to Schopenhauer, Kant's original philosophy, with its refutation of all speculative theology, had been transformed by the
German Idealists. Through the use of his technical terms, such as "transcendental," "transcendent," "reason," "intelligibility," and
"thing-in-itself" they attempted to speak of what exists beyond experience and, in this way, to revive the notions of God, free will,
and immortality of soul. Kant had effectively relegated these ineffable notions to faith and belief.[22]

British idealism
In England, during the nineteenth century, philosopher Thomas Hill Green embraced German Idealism in order to salvage Christian
monotheism as a basis for morality. His philosophy attempted to account for an eternal consciousness or mind that was similar to
Berkeley's concept of God and Hegel's Absolute. John Rodman, in the introduction to his book on Thomas Hill Green's political
theory, wrote: "Green is best seen as an exponent of German idealism as an answer to the dilemma posed by the discrediting of
Christianity…."[23]
United States
"German idealism was initially introduced to the broader community of American literati through a Vermont intellectual, James
Marsh. Studying theology with Moses Stuart at Andover Seminary in the early 1820s, Marsh sought a Christian theology that would
'keep alive the heart in the head.' "[24] Some American theologians and churchmen found value in German Idealism's theological
concept of the infinite Absolute Ideal or Geist [Spirit]. It provided a religious alternative to the traditional Christian concept of the
Deity.[25] "…[P]ost–Kantian idealism can certainly be viewed as a religious school of thought…."[26] The Absolute Ideal Weltgeist
[World Spirit] was invoked by American ministers as they "turned to German idealism in the hope of finding comfort against English
positivism and empiricism."[27] German idealism was a substitute for religion after the Civil War when "Americans were drawn to
German idealism because of a 'loss of faith in traditional cosmic explanations.' "[28] "By the early 1870s, the infiltration of German
idealism was so pronounced that Walt Whitman declared in his personal notes that 'Only Hegel is fit for America — is large enough
and free enough.' "[29]

Ortega y Gasset
According to José Ortega y Gasset,[30] with Post-Kantian German Idealism, "…never before has a lack of truthfulness played such a
large and important role in philosophy." "They did whatever they felt like doing with concepts. As if by magic they changed anything
into any other thing." According to Ortega y Gasset, "…the basic force behind their work was not strictly and exclusively the desire
for truth…." Ortega y Gasset quoted Schopenhauer's Parerga and Paralipomena, Volume II, in which Schopenhauer wrote that
Fichte, Schelling, and Hegel forgot "the fact that one can feel an authentic and bitter seriousness" for philosophy. Schopenhauer, in
Ortega y Gasset's quote, hoped that philosophers like those three men could learn "true and fruitful seriousness, such that the problem
of existence would capture the thinker and bestir his innermost being."

George Santayana
George Santayana had strongly-held opinions regarding this attempt to overcome the ef
fects of Kant's transcendental idealism.

German Idealism, when we study it as a product of its own age and country, is a most engaging phenomenon; it is full
of afflatus, sweep, and deep searchings of the heart; but it is essentially romantic and egoistical, and all in it that is not
soliloquy is mere system-making and sophistry. Therefore when it is taught by unromantic people ex cathedra, in
stentorian tones, and represented as the rational foundation of science and religion, with neither of which it has any
honest sympathy, it becomes positively odious – one of the worst impostures and blights to which a youthful
imagination could be subjected.

— George Santayana, Winds of Doctrine, IV, i.

G. E. Moore
In the first sentence of his The Refutation of Idealism, G. E. Moore wrote: "Modern Idealism, if it asserts any general conclusion
about the universe at all, asserts that it is spiritual," by which he means "that the whole universe possesses all the qualities the
possession of which is held to make us so superior to things which seem to be inanimate." He does not directly confront this
conclusion, and instead focuses on what he considers the distinctively Idealist premise that "esse is percipere" or that to be is to be
perceived. He analyzes this idea and considers it to conflate ideas or be contradictory
.

Slavoj Žižek
Slavoj Žižek sees German Idealism as the pinnacle of modern philosophy, and as a tradition that contemporary philosophy must
recapture: "[T]here is a unique philosophical moment in which philosophy appears 'as such' and which serves as a key—as the only
key—to reading the entire preceding and following tradition as philosophy... This moment is the moment of German
Idealism..."[31]:7–8
Hannah Arendt
Hannah Arendt stated that Immanuel Kant distinguished between Vernunft ("reason") and Verstand ("intellect"): these two categories
are equivalents of "the urgent need of" reason, and the "mere quest and desire for knowledge". Differentiating between reason and
intellect, or the need to reason and the quest for knowledge, as Kant has done, according to Arendt "coincides with a distinction
between two altogether different mental activities, thinking and knowing, and two altogether different concerns, meaning, in the first
category, and cognition, in the second".[32] These ideas were also developed by Kantian philosopher, Wilhelm Windelband, in his
discussion of the approaches to knowledge named"nomothetic" and "idiographic".

Kant's insight to start differentiating between approaches to knowledge that attempt to understand meaning (derived from reason), on
the one hand, and to derive laws (on which knowledge is based), on the other, started to make room for "speculative thought" (which
in this case, is not seen as a negative aspect, but rather an indication that knowledge and the effort to derive laws to explain objective
phenomena has been separated from thinking). This new-found room for "speculative thought" (reason, or thinking) touched-off the
rise of German idealism.[33] However, the new-found "speculative thought", reason or thinking of German idealism "again became a
field for a new brand of specialists committed to the notion that philosophy's 'subject proper' is 'the actual knowledge of what truly is'.
Liberated by Kant from the old school of dogmatism and its sterile exercises, they erected not only new systems but a new 'science' -
the original title of the greatest of their works, Hegel's Phenomenology of the mind, was Science of the experience of consciousness -
eagerly blurring Kant's distinction between reason's concern with the unknowable and the intellect's concern with cognition. Pursuing
the Cartesian ideal of certainty as though Kant had never existed, they believed in all earnest that the results of their speculations
[33]
possessed the same kind of validity as the results of cognitive processes".

See also
Johann Gottfried Herder
Friedrich Schiller
Friedrich Hölderlin
Novalis
John Watson
Karl Wilhelm Friedrich Schlegel
Timeline of German Idealism
Geisteswissenschaft

References
1. Terry Pinkard, German Philosophy 1760-1860: The Legacy of Idealism
, Cambridge University Press, 2002, p. 217.
2. The German Idealists did not take "…Kant’s advice that we should not engage with concepts of which we can have
no experience (instances of this are Fichte’s Absolute I, Schelling’s Absolute, and Hegel’s Geist)…." ("Fichte:
Kantian or Spinozian? Three Interpretations of the Absolute I," Alexandre Guilherme, South African Journal of
Philosophy, 2010, vol. 29 number 1, p. 14)
3. Nicholas Churchich, Marxism and Alienation, Fairleigh Dickinson University Press, 1990, p. 57: "Although Marx has
rejected Feuerbach's abstract materialism," Lenin says that Feuerbach's views "are consistently materialist,"
implying that Feuerbach's conception of causality is entirely in line with dialectical materialism."
4. Harvey, Van A., "Ludwig Andreas Feuerbach",The Stanford Encyclopedia of Philosophy(Winter 2008 Edition),
Edward N. Zalta (ed.), http://plato.stanford.edu/archives/win2008/entries/ludwig-feuerbach/
.
5. "[Fichte], like both Schelling and Hegel, the other leading Idealist philosophers,...began as a student of theology…."
Green, Garrett. "Introduction,"Attempt at a Critique of All Revelation, by J.G. Fichte, Cambridge: Cambridge
University Press, 1978, p. i, Note.
6. "Fichte (and the other absolute Idealists) have disregarded Kant’
s advice that we should not engage with concepts of
which we can have no experience (instances of this are Fichte’s Absolute I, Schelling’s Absolute, and Hegel’s Geist)
…." "Fichte: Kantian or Spinozian? Three Interpretations of the Absolute I" by Alexandre Guilherme, Durham
University, South African Journal of Philosophy, (2010), Volume 29, Number 1, p. 14.
7. Karl Popper, The Open Society and Its Enemies, Volume 2, Chapter 11, II, p. 21.
 8. Schopenhauer, The World as Will and Representation, Vol. 2, Ch. I
9. Hegel, Lectures on the History of Philosophy, Section Three: "Recent German Philosophy
," D. "Schelling"
10. Parerga and Paralipomena, Vol. I, "Fragments for the History of Philosophy," § 13
11. The CambridgeCompanion to German Idealism , Edited by Karl Ameriks, Chapter I, "The Enlightenment and
idealism," Frederick C. Beiser, Section V, "The meta-critical campaign," page 28
12. Frederick C. Beiser, The Fate of Reason: German Philosophy from Kant to Fichte
, Chapter 10, "Maimon’s Critical
Philosophy," Page 287, Harvard University Press, 1987.
13. "Salomon Maimon and the Rise of Spinozism in German Idealism," itzhaky
Y Melamed, Journal of the History of
Philosophy, vol. 42, no. 1 (2004) 67–96
14. Hegel, "The Science of Logic" inThe Encyclopedia of Philosophical Sciences(1817-1830)
15. "[T]he task that touches the interest of philosophy most nearly at the present moment: to put God back at the peak of
philosophy, absolutely prior to all else as theone and only ground of everything." (Hegel, "How the Ordinary Human
Understanding Takes Philosophy as displayed in the works of Mr. Krug," Kritisches Journal der Philosophie, I, no. 1,
1802, pages 91-115)
16. "The Hegelian philosophy is the last grand attempt to restore a lost and defunct Christianity through philosophy….
[Die Hegelsche Philosophie ist der letzte großartige V
ersuch, das verlorene, untergegangene Christentum durch die
Philosophie wieder herzustellen]" L
( udwig Feuerbach, Principles of the Philosophy of the Future[Grundsätze der
Philosophie der Zukunft(1843)], § 21)
17. Hegel's Lectures on the History of Philosophy, Section 2, Chapter 1, A2.Spinoza. General Criticism of Spinoza's
Philosophy, Second Point of View (Cf. paragraph beginning with "The second point to be considered…")
18. "…the deepest fact about the nature of reality is that it is a product of God’s thought.… Hegel even goes so far as to
claim that the fact that objects appear to human beings in a particular way , as phenomena, is a reflection of the
essential nature of those objects and of their origin in a divine intelligence rather than in our own."The
( Cambridge
Companion to German Idealism, edited by Karl Ameriks: Chapter 2, "Absolute idealism and the rejection of Kantian
dualism" by Paul Guyer, Section I, "Hegel on the sources of Kantian dualism")
19. Russell, History of Western Philosophy
20. "Spinoza’s influence on German Idealism was remarkable. He was both a challenge and inspiration for the three
major figures of this movement (footnote: A very detailed examination of Spinoza’ s influence on German Idealism is
given in Jean-Marie Vaysse’s Totalité et Subjectivité: Spinoza dans l’Idéalisme Allemand. ). Hegel, Schelling and
Fichte all sought to define their own philosophical positions in relation to his." (Bela Egyed, "Spinoza, Schopenhauer
and the Standpoint of Affirmation," PhaenEx 2, no. 1 (spring/summer 2007): 110-131)
21. Schopenhauer, The World as Will and Representation, Vol. 2, Ch. 50
22. "In order to have insight into theexistence of God, freedom, and immortality, speculative reason must use principles
that are intended merely for objects of possible experience. If the principles are applied to God, freedom, and
immortality, which cannot be objects of experience, the principles would always treat these three notions as though
they were mere phenomena [appearances]. This would render the practicality of pure reason impossible. Therefore,
I had to abandon knowledge in order to make room for faith." Kant,Critique of Pure Reason, B xxx.
23. John Rodman (https://www.jstor.org/pss/446438), The Political Theory of T. H. Green, New York: Appleton Century–
Crofts, 1964, "Introduction"
24. James Marsh, as quoted by James A. Good in volume 2 of hisThe early American reception of German idealism
, p.
43.
25. “The Absolute or World Spirit was easily identified with the God of Christianity….”, M
( orton White (Ed.) The Mentor
Philosophers: The Age of Analysis: twentieth century philosophers , Houghton Mifflin, 1955, Chapter 1, “The Decline
and Fall of the Absolute”)
26. James Allan Good, A search for unity in diversity, in James Allan Good (editor),The Early American Reception of
German Idealism (Volume 2 of 5), Bristol: Thoemmes Press 2002, ISBN 1-85506-992-X, p. 83
27. Herbert Schneider, History of American philosophy(2nd edition), New York: Columbia UniversityPress, 1963, p.
376.
28. Lawrence Dowler, The New Idealism,, Ph.D. dissertation, University of Maryland, 1974, p. 13, as quoted in James
Allan Good, A search for unity in diversity, p. 83.
29. Walt Whitman, The complete writings, vol. 9, p. 170, as quoted in James A. Good,A search for unity in diversity, ch.
2, p. 57
30. José Ortega y Gasset,Phenomenology and Art, New York: W. W. Norton & Co., 1975, ISBN 0-393-08714-X,
"Preface for Germans," p. 48 f.
31. Žižek, Slavoj (2012). Less Than Nothing: Hegel and the Shadow of Dialectical Materialism(http://www.versobooks.c
om/books/1114-less-than-nothing). Verso. ISBN 9781844678976.
32. Arendt, Hannah (1978).The life of the mind. One / thinking. Harcourt Brace Jovanovich. p. 14.
33. Arendt, Hannah (1978).The life of the mind. One / thinking. Harcourt Brace Jovanovich. pp. 15 to 16.

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In: Steven Sondrup, Virgil Nemoianu, Gerald Gillespie (eds.): Nonfictional Romantic Prose. Expanding Borders .
Amsterdam, Philadelphia: Benjamins 2004 (A Comparative History of Literatures in European Languages XVIII), 69-
95. ISBN 978-1-58811-452-5.
Pinkard, Terry (2002). German Philosophy 1760–1860: The Legacy of Idealism . Cambridge University Press.
ISBN 9780521663816.
Josiah Royce, Lectures on Modern Idealism. New Haven: Yale University Press 1967.
Solomon, R., and K. Higgins, (eds). 1993.Routledge History of Philosophy, Vol. VI: The Age of German Idealism.
New York: Routledge.
Tommaso Valentini, I fondamenti della libertà in J.G. Fichte. Studi sul primato del pratico
, Presentazione di Armando
Rigobello, Editori Riuniti University Press, Roma 2012.ISBN 978-88-6473-072-1.

External links
The London Philosophy Study Guideoffers many suggestions on what to read, depending on the student's familiarity
with the subject: Nineteenth-Century German Philosophy
Stanford Encyclopedia of Philosophyarticles on Fichte, Reinhold, Kant, Hegel, and Schelling.
German Idealism from the Internet Encyclopedia of Philosophy

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