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data-dom-id="Pill-react-component-030ef191-573b-4aae-9410-7cdc9ebc26c6"></div> <div id="Pill-react-component-030ef191-573b-4aae-9410-7cdc9ebc26c6"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="191708" href="https://www.academia.edu/Documents/in/Idealism"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Idealism"]}" data-trace="false" data-dom-id="Pill-react-component-7182a738-b987-4fcb-880b-1242b15cd053"></div> <div id="Pill-react-component-7182a738-b987-4fcb-880b-1242b15cd053"></div> </a></div></div></div></div><div class="right-panel-container"><div class="user-content-wrapper"><div class="uploads-container" id="social-redesign-work-container"><div class="upload-header"><h2 class="ds2-5-heading-sans-serif-xs">Uploads</h2></div><div class="nav-container backbone-profile-documents-nav hidden-xs"><ul class="nav-tablist" role="tablist"><li 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class="ds2-5-body-sm-bold">Translations</span></a></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Daniel Breazeale</h3></div><div class="js-work-strip profile--work_container" data-work-id="109867766"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/109867766/La_philosophie_transcendantale_de_Fichte_ou_les_limites_de_ma_conscience_comme_limites_de_mon_monde_"><img alt="Research paper thumbnail of La philosophie transcendantale de Fichte ou « les limites de ma conscience comme limites de mon monde »" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/109867766/La_philosophie_transcendantale_de_Fichte_ou_les_limites_de_ma_conscience_comme_limites_de_mon_monde_">La philosophie transcendantale de Fichte ou « les limites de ma conscience comme limites de mon monde »</a></div><div class="wp-workCard_item"><span>Revue de métaphysique et de morale</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Peu de philosophes ont autant insiste sur la difference entre la lettre et l’esprit d’une philoso...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Peu de philosophes ont autant insiste sur la difference entre la lettre et l’esprit d’une philosophie que Fichte. Breazeale prend Fichte au mot concernant cette distinction et tente de reconstituer ce qu’il appelle l’esprit de la philosophie d’Iena, soit la premiere version de la philosophie que Fichte construisit entre 1793 et 1799. L’auteur montre combien Fichte est loin de la caricature de l’idealisme debride, interpretation qui prevalut chez les commentateurs classiques comme dans une certaine philosophie analytique. Il montre aussi comment une vulgate plus contemporaine qui tend a surinvestir l’aspect religieux (en valorisant notamment ce qu’on appelle la derniere philosophie) manque le sens et l’esprit de la philosophie d’Iena et renoue ainsi avec l’interpretation traditionnelle d’un Fichte dogmatique et metaphysicien.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="109867766"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="109867766"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 109867766; 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</script> <div class="js-work-strip profile--work_container" data-work-id="109867725"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/109867725/Fichte_s_Transcendental_Philosophy_or_The_Limits_of_My_Consciousness_As_the_Limits_of_My_World_"><img alt="Research paper thumbnail of Fichte’s Transcendental Philosophy or “The Limits of My Consciousness As the Limits of My World”" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/109867725/Fichte_s_Transcendental_Philosophy_or_The_Limits_of_My_Consciousness_As_the_Limits_of_My_World_">Fichte’s Transcendental Philosophy or “The Limits of My Consciousness As the Limits of My World”</a></div><div class="wp-workCard_item"><span>Revue de métaphysique et de morale</span><span>, 2011</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="109867725"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="109867725"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 109867725; 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Examinant le besoin present, pesant et passionne de juger et de condamner le passe a travers ce que Nietzsche appelle le pathos du jugement, l&#39;A. montre que le critere d&#39;evaluation du passe par l&#39;historien exige la creation future de nouvelles valeurs et la vertu de justice pour sonder les origines de la souffrance individuelle actuelle.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69636743"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69636743"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69636743; 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Self-Love, Sociability, and Autonomy: Some Presuppositions of Kant&#39;s Account of Pr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Chapter 1. Self-Love, Sociability, and Autonomy: Some Presuppositions of Kant&#39;s Account of Practical Law, Jeffrey Edwards Chapter 2. The Virtuous Republic: Rousseau and Kant on the Relation between Civil and Moral Religion, Gunter Zoller Chapter 3. Kant, Pistorius, and Accessing Reality, Halla Kim Chapter 4. Kant, Fichte, and Transcendental Idealism, Tom Rockmore Chapter 5. Fichte&#39;s Project: The Jena Wissenschaftslehre, Daniel Breazeale Chapter 6. The Unity of Reason in Kant and Fichte, Steven Hoeltzel Chapter 7. Idealism and Nihilism, Benjamin D. Crowe Chapter 8. Fichte and Semantic Holism, Yukio Irie Chapter 9. &quot;In and Of Itself Nothing is Finite&quot;: Schelling&#39;s Nature (or So-called Identity) Philosophy, Michael Vater Chapter 10. Conceptual Schemes, Realism, and Idealism: A Hegelian Approach to Concepts and Reality, Christian Tewes</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="62858036"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="62858036"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 62858036; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=62858036]").text(description); 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</script> <div class="js-work-strip profile--work_container" data-work-id="62858032"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/62858032/Fichte_on_skepticism"><img alt="Research paper thumbnail of Fichte on skepticism" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/62858032/Fichte_on_skepticism">Fichte on skepticism</a></div><div class="wp-workCard_item"><span>Journal of the History of Philosophy</span><span>, 1991</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="62858032"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="62858032"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 62858032; 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G. Fichte: Review of Leonhard Creuzer, Skeptical Reflections on the Freedom of the Will (1793)" class="work-thumbnail" src="https://attachments.academia-assets.com/75489756/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/62858030/J_G_Fichte_Review_of_Leonhard_Creuzer_Skeptical_Reflections_on_the_Freedom_of_the_Will_1793_">J. G. Fichte: Review of Leonhard Creuzer, Skeptical Reflections on the Freedom of the Will (1793)</a></div><div class="wp-workCard_item"><span>The Philosophical Forum</span><span>, 2001</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">TRANSLATED BY DANIEL BREAZEALE This review of Leonhard Creuzer's Skeptische Betrachtungen über di...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">TRANSLATED BY DANIEL BREAZEALE This review of Leonhard Creuzer's Skeptische Betrachtungen über die Freiheit des Willens mit Hinsicht auf die neuesten Theorien dieselben is the first of three book reviews published by Fichte in the Allgemeine Literatur-Zeitung [ALZ]. It is unclear whether Fichte asked to review Creuzer's book himself or was assigned this review by C. G. Schütz, the Jena Professor of Poetry and Rhetoric who was editor of this influential journal. Fichte's review appeared, unsigned (as was the practice of this and most other journals at the time), on October 30, 1793. 1</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b7e99410498c35ef78a45c0b6586aa23" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":75489756,"asset_id":62858030,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/75489756/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="62858030"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="62858030"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 62858030; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=62858030]").text(description); $(".js-view-count[data-work-id=62858030]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 62858030; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='62858030']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b7e99410498c35ef78a45c0b6586aa23" } } $('.js-work-strip[data-work-id=62858030]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":62858030,"title":"J. 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} }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="62858024"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/62858024/The_Nietzsche_Canon_review_"><img alt="Research paper thumbnail of The Nietzsche Canon (review)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/62858024/The_Nietzsche_Canon_review_">The Nietzsche Canon (review)</a></div><div class="wp-workCard_item"><span>Journal of the History of Philosophy</span><span>, 1997</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="62858024"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="62858024"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 62858024; 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Text with Excerpts from the Ensuing Controversy (review)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/62858022/The_Spinoza_Conversations_between_Lessing_and_Jacobi_Text_with_Excerpts_from_the_Ensuing_Controversy_review_">The Spinoza Conversations between Lessing and Jacobi. Text with Excerpts from the Ensuing Controversy (review)</a></div><div class="wp-workCard_item"><span>Journal of the History of Philosophy</span><span>, 1991</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The dismissal of arguments that these philosophers themselves considered vitally important indica...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The dismissal of arguments that these philosophers themselves considered vitally important indicates that Hope is not seriously interested in examining the moralsentiment theory in its own right, an impression further confirmed by his frequent use of terms such as &quot;cavalier,&quot; &quot;confused,&quot; &quot;silly,&quot; &quot;naive,&quot; and &quot;glib&quot; to characterize many of their arguments. Of the three philosophers discussed, Hutcheson fares the worst. Hope&#39;s account of Hutcheson&#39;s theory of virtue is seriously flawed by his taking Hutcheson to be a utilitarian. Utilitarianism claims that right and wrong are determined by consequences. Moral-sentiment theories, including Hutcheson&#39;s, claim that right and wrong are determined by the sentiment aroused in impartial spectators towards the motives of agents. Hope also misconstrues Hutcheson&#39;s theory of obligation, attributing to him a number of different kinds of obligation that Hutcheson in fact claims to be only apparently different senses used by his opponents. Hutcheson argues that these apparently different senses of &#39;obligation&#39; are all reducible to one of the two senses that he accepts as meaningful. Hope reveals a lack of familiarity with the texts in a number of places. For instance, part of Smith&#39;s argument against the existence of a Hutchesonian moral sense is that this sense itself could not be morally evaluated. Hope, coming to Hutcheson&#39;s defense, calls Smith&#39;s claim &quot;a bit glib and question-begging&quot; (115), seemingly unaware that Smith is simply repeating Hutcheson&#39;s admission that this is an implication of his view. Likewise, Hope claims that Smith and Hume significantly differ about pride, Smith &quot;denigrating&quot; it, &quot;at least in its offensive form,&quot; while Hume &quot;sees no wrong in it&quot; (112). But Smith and Hume hold identical views on pride, both allowing for the virtue of a proper estimation of one&#39;s own merit and both criticizing what Hume, in the Treatise, calls &quot;an overweaning conceit of our own merit.&quot; Similar mistakes are found throughout the book, and, while no one of them is all that crucial, the cumulative effect is damaging to Hope&#39;s credibility as an interpreter of these theories. The book is better viewed as an attempt to develop a moral theory with certain moral-sentiment overtones than as a scholarly work in interpreting the moralsentiment theorists. MARIE MARTIN Clemson University</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="62858022"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="62858022"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 62858022; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=62858022]").text(description); $(".js-view-count[data-work-id=62858022]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 62858022; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='62858022']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=62858022]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":62858022,"title":"The Spinoza Conversations between Lessing and Jacobi. 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Band 2: 1775-1781, and: David Hume über den Glauben oder Idealismus und Realismus (review)</a></div><div class="wp-workCard_item"><span>Journal of the History of Philosophy</span><span>, 1986</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="62858013"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="62858013"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 62858013; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=62858013]").text(description); $(".js-view-count[data-work-id=62858013]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 62858013; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='62858013']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=62858013]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":62858013,"title":"Briefwechsel. 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Breazeale prend Fichte au mot concernant cette distinction et tente de reconstituer ce qu’il appelle l’esprit de la philosophie d’Iena, soit la premiere version de la philosophie que Fichte construisit entre 1793 et 1799. L’auteur montre combien Fichte est loin de la caricature de l’idealisme debride, interpretation qui prevalut chez les commentateurs classiques comme dans une certaine philosophie analytique. Il montre aussi comment une vulgate plus contemporaine qui tend a surinvestir l’aspect religieux (en valorisant notamment ce qu’on appelle la derniere philosophie) manque le sens et l’esprit de la philosophie d’Iena et renoue ainsi avec l’interpretation traditionnelle d’un Fichte dogmatique et metaphysicien.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="109867766"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="109867766"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 109867766; 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</script> <div class="js-work-strip profile--work_container" data-work-id="109867725"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/109867725/Fichte_s_Transcendental_Philosophy_or_The_Limits_of_My_Consciousness_As_the_Limits_of_My_World_"><img alt="Research paper thumbnail of Fichte’s Transcendental Philosophy or “The Limits of My Consciousness As the Limits of My World”" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/109867725/Fichte_s_Transcendental_Philosophy_or_The_Limits_of_My_Consciousness_As_the_Limits_of_My_World_">Fichte’s Transcendental Philosophy or “The Limits of My Consciousness As the Limits of My World”</a></div><div class="wp-workCard_item"><span>Revue de métaphysique et de morale</span><span>, 2011</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="109867725"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="109867725"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 109867725; 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Examinant le besoin present, pesant et passionne de juger et de condamner le passe a travers ce que Nietzsche appelle le pathos du jugement, l&#39;A. montre que le critere d&#39;evaluation du passe par l&#39;historien exige la creation future de nouvelles valeurs et la vertu de justice pour sonder les origines de la souffrance individuelle actuelle.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69636743"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69636743"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69636743; 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Self-Love, Sociability, and Autonomy: Some Presuppositions of Kant&#39;s Account of Pr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Chapter 1. Self-Love, Sociability, and Autonomy: Some Presuppositions of Kant&#39;s Account of Practical Law, Jeffrey Edwards Chapter 2. The Virtuous Republic: Rousseau and Kant on the Relation between Civil and Moral Religion, Gunter Zoller Chapter 3. Kant, Pistorius, and Accessing Reality, Halla Kim Chapter 4. Kant, Fichte, and Transcendental Idealism, Tom Rockmore Chapter 5. Fichte&#39;s Project: The Jena Wissenschaftslehre, Daniel Breazeale Chapter 6. The Unity of Reason in Kant and Fichte, Steven Hoeltzel Chapter 7. Idealism and Nihilism, Benjamin D. Crowe Chapter 8. Fichte and Semantic Holism, Yukio Irie Chapter 9. &quot;In and Of Itself Nothing is Finite&quot;: Schelling&#39;s Nature (or So-called Identity) Philosophy, Michael Vater Chapter 10. 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</script> <div class="js-work-strip profile--work_container" data-work-id="62858032"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/62858032/Fichte_on_skepticism"><img alt="Research paper thumbnail of Fichte on skepticism" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/62858032/Fichte_on_skepticism">Fichte on skepticism</a></div><div class="wp-workCard_item"><span>Journal of the History of Philosophy</span><span>, 1991</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="62858032"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="62858032"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 62858032; 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dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=62858032]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":62858032,"title":"Fichte on skepticism","internal_url":"https://www.academia.edu/62858032/Fichte_on_skepticism","owner_id":191708,"coauthors_can_edit":true,"owner":{"id":191708,"first_name":"Daniel","middle_initials":null,"last_name":"Breazeale","page_name":"DanielBreazeale","domain_name":"uky","created_at":"2010-05-26T05:31:55.220-07:00","display_name":"Daniel Breazeale","url":"https://uky.academia.edu/DanielBreazeale"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="62858030"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/62858030/J_G_Fichte_Review_of_Leonhard_Creuzer_Skeptical_Reflections_on_the_Freedom_of_the_Will_1793_"><img alt="Research paper thumbnail of J. G. Fichte: Review of Leonhard Creuzer, Skeptical Reflections on the Freedom of the Will (1793)" class="work-thumbnail" src="https://attachments.academia-assets.com/75489756/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/62858030/J_G_Fichte_Review_of_Leonhard_Creuzer_Skeptical_Reflections_on_the_Freedom_of_the_Will_1793_">J. G. Fichte: Review of Leonhard Creuzer, Skeptical Reflections on the Freedom of the Will (1793)</a></div><div class="wp-workCard_item"><span>The Philosophical Forum</span><span>, 2001</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">TRANSLATED BY DANIEL BREAZEALE This review of Leonhard Creuzer's Skeptische Betrachtungen über di...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">TRANSLATED BY DANIEL BREAZEALE This review of Leonhard Creuzer's Skeptische Betrachtungen über die Freiheit des Willens mit Hinsicht auf die neuesten Theorien dieselben is the first of three book reviews published by Fichte in the Allgemeine Literatur-Zeitung [ALZ]. It is unclear whether Fichte asked to review Creuzer's book himself or was assigned this review by C. G. Schütz, the Jena Professor of Poetry and Rhetoric who was editor of this influential journal. Fichte's review appeared, unsigned (as was the practice of this and most other journals at the time), on October 30, 1793. 1</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b7e99410498c35ef78a45c0b6586aa23" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":75489756,"asset_id":62858030,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/75489756/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="62858030"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="62858030"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 62858030; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=62858030]").text(description); $(".js-view-count[data-work-id=62858030]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 62858030; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='62858030']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b7e99410498c35ef78a45c0b6586aa23" } } $('.js-work-strip[data-work-id=62858030]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":62858030,"title":"J. 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} }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="62858024"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/62858024/The_Nietzsche_Canon_review_"><img alt="Research paper thumbnail of The Nietzsche Canon (review)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/62858024/The_Nietzsche_Canon_review_">The Nietzsche Canon (review)</a></div><div class="wp-workCard_item"><span>Journal of the History of Philosophy</span><span>, 1997</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="62858024"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="62858024"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 62858024; 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Text with Excerpts from the Ensuing Controversy (review)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/62858022/The_Spinoza_Conversations_between_Lessing_and_Jacobi_Text_with_Excerpts_from_the_Ensuing_Controversy_review_">The Spinoza Conversations between Lessing and Jacobi. Text with Excerpts from the Ensuing Controversy (review)</a></div><div class="wp-workCard_item"><span>Journal of the History of Philosophy</span><span>, 1991</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The dismissal of arguments that these philosophers themselves considered vitally important indica...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The dismissal of arguments that these philosophers themselves considered vitally important indicates that Hope is not seriously interested in examining the moralsentiment theory in its own right, an impression further confirmed by his frequent use of terms such as &quot;cavalier,&quot; &quot;confused,&quot; &quot;silly,&quot; &quot;naive,&quot; and &quot;glib&quot; to characterize many of their arguments. Of the three philosophers discussed, Hutcheson fares the worst. Hope&#39;s account of Hutcheson&#39;s theory of virtue is seriously flawed by his taking Hutcheson to be a utilitarian. Utilitarianism claims that right and wrong are determined by consequences. Moral-sentiment theories, including Hutcheson&#39;s, claim that right and wrong are determined by the sentiment aroused in impartial spectators towards the motives of agents. Hope also misconstrues Hutcheson&#39;s theory of obligation, attributing to him a number of different kinds of obligation that Hutcheson in fact claims to be only apparently different senses used by his opponents. Hutcheson argues that these apparently different senses of &#39;obligation&#39; are all reducible to one of the two senses that he accepts as meaningful. Hope reveals a lack of familiarity with the texts in a number of places. For instance, part of Smith&#39;s argument against the existence of a Hutchesonian moral sense is that this sense itself could not be morally evaluated. Hope, coming to Hutcheson&#39;s defense, calls Smith&#39;s claim &quot;a bit glib and question-begging&quot; (115), seemingly unaware that Smith is simply repeating Hutcheson&#39;s admission that this is an implication of his view. Likewise, Hope claims that Smith and Hume significantly differ about pride, Smith &quot;denigrating&quot; it, &quot;at least in its offensive form,&quot; while Hume &quot;sees no wrong in it&quot; (112). But Smith and Hume hold identical views on pride, both allowing for the virtue of a proper estimation of one&#39;s own merit and both criticizing what Hume, in the Treatise, calls &quot;an overweaning conceit of our own merit.&quot; Similar mistakes are found throughout the book, and, while no one of them is all that crucial, the cumulative effect is damaging to Hope&#39;s credibility as an interpreter of these theories. The book is better viewed as an attempt to develop a moral theory with certain moral-sentiment overtones than as a scholarly work in interpreting the moralsentiment theorists. MARIE MARTIN Clemson University</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="62858022"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="62858022"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 62858022; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=62858022]").text(description); $(".js-view-count[data-work-id=62858022]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 62858022; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='62858022']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=62858022]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":62858022,"title":"The Spinoza Conversations between Lessing and Jacobi. 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