Chapter V: Introduction: To Fichte’s Science of Knowledge

TRANSLATED BY A. E. KROEGER.

[NOTE.—In presenting this “Introduction” to the readers of the
Journal of Speculative Philosophy, we believe we afford them the
easiest means of gaining an insight into Fichte’s great work on the
Science of Knowledge. The present introduction was written by Fichte
in 1797, three years after the first publication of his full system.
It is certainly written in a remarkably clear and vigorous style, so
as to be likely to arrest the attention even of those who have but
little acquaintance with the rudiments of the Science of Philosophy.
This led us to give it the preference over other essays, also
written by Fichte, as Introductions to his Science of Knowledge. A
translation of the Science of Knowledge, by Mr. Kroeger, is at
present in course of publication in New York. This article is,
moreover, interesting as being a more complete unfolding of the
doctrine of Plato upon Method, heretofore announced.—ED.]

PRELIMINARY REMARKS.

De re, quæ agitur, petimus, ut homines, eam non opinionem, sed opus
esse, cogitent ac pro certo habeant, non sectæ nos alicujus, aut
placiti, sed utilitatis et amplitudinis humanæ fundamenta moliri.
Deinde, ut, suis commodis æqui, in commune consulant, et ipsi in
partem veniant.—_Baco de Verulamio._

The author of the Science of Knowledge was soon convinced, through a slight acquaintance with the philosophical literature since the appearance of Kant’s Critiques, that the object of this great man—to effect a total reform in the study of philosophy, and hence of all science—had resulted in a failure, since not one of his numerous successors appeared to understand what he had really spoken of. The author believed that he had understood the latter; he resolved to devote his life to a representation—totally independent from Kant’s—of that great discovery, and he will not give up this resolve. Whether he will succeed better in making himself understood to his age, time alone can show. At all events, he knows that nothing true and useful, which has once been given to mankind, is lost, though only remote posterity should learn how to use it.

Determined by my academical vocation, I wrote, in the first instance, for my hearers, with whom it was in my power to explain myself in words until I was understood.

This is not the place to testify how much cause I have to be satisfied with my efforts, and to entertain, of some of my students, the best hopes for science. That book of mine has also become known elsewhere, and there are various opinions afloat concerning it amongst the learned. A judgment, which even pretended to bring forth arguments, I have neither read nor heard, except from my students; but I have both heard and read a vast amount of derision, denunciation, and the general assurance that everybody is heartily opposed to this doctrine, and the confession that no one can understand it. As far as the latter is concerned, I will cheerfully assume all the blame, until others shall represent it so as to make it comprehensible, when students will doubtless discover that my representation was not so very bad after all; or I will assume it altogether and unconditionally, if the reader thereby should be encouraged to study the present representation, in which I shall endeavor to be as clear as possible. I shall continue these representations so long as I am convinced that I do not write altogether in vain. But I write in vain when nobody examines my argument.

I still owe my readers the following explanations: I have always said, and say again, that my system is the same as Kant’s. That is to say, it contains the same view of the subject, but is totally independent of Kant’s mode of representation. I have said this, not to cover myself by a great authority, or to support my doctrine except by itself, but in order to say the truth and to be just.

Perhaps it may be proven after twenty years. Kant is as yet a sealed book, and what he has been understood to teach, is exactly what he intended to eradicate.

My writings are neither to explain Kant, nor to be explained by his; they must stand by themselves, and Kant must not be counted in the game at all. My object is—let me say it frankly—not to correct or amplify such philosophical reflections as may be current, be they called anti-Kant or Kant, but to totally eradicate them, and to effect a complete revolution in the mode of thinking regarding these subjects, so that hereafter the Object will be posited and determined by Knowledge (Reason), and not _vice versa_; and this seriously, not merely in words.

Let no one object: “If this system is true, certain axioms cannot be upheld,” for I do not intend that anything should be upheld which this system refutes.

Again: “I do not understand this book,” is to me a very uninteresting and insignificant confession. No one can and shall understand my writings, without having studied them; for they do not contain a lesson heretofore taught, but something—since Kant has not been understood—altogether new to the age.

Censure without argument tells me simply that my doctrine does not please; and this confession is again very unimportant; for the question is not at all, whether it pleases you or not, but whether it has been proven. In the present sketch I write only for those, in whom there still dwells an inner sense of love for truth; who still value science and conviction, and who are impelled by a lively zeal to seek truth. With those, who, by long spiritual slavery, have lost with the faith in their own conviction their faith in the conviction of others; who consider it folly if anybody attempts to seek truth for himself; who see nothing in science but a comfortable mode of subsistence; who are horrified at every proposition to enlarge its boundaries involving as a new labor, and who consider no means disgraceful by which they can hope to suppress him who makes such a proposition,—with those I have nothing to do.

I should be sorry if _they_ understood me. Hitherto this wish of mine has been realized; and I hope, even now, that these present lines will so confuse them that they can perceive nothing more in them than mere words, while that which represents their mind is torn hither and thither by their ill-concealed rage.