(E–pub Download) The Vocation of the Scholar

Edi o em Portugu s Bel ssimo livro de um dos pais do idealismo alem o Fichte discorre de forma brilhante sobre o Destino do Erudito Recomendo fortemente This is a wonderful collection of transcribed lectures given by the famous German Idealist JG Fichte The lectures go over the vocation of man as an individual a summary from his book on it the vocation of man in society the distinction of classes in society the vocation of the scholar and the response to Rousseau s desire to go back to the State of Nature Below I will elaborate some on these I Vocation of ManAccording to Fichte the absolute end of man is to become perfect as a rational creature man has the power to conceive of morality an ultimate good and an ultimate bad and his ob is to

Attain Those Ideals That 
those ideals that creates However this end is impossible because if man could become perfect he would be God Therefore man s vocation is to strive for this end for the entirety of his lifeII In SocietyIf he looks around man may notice that he his surrounded by many other rational creatures like himself or at least representations of them He may assume that they have similar goals to his absolute heaven on earth in light of this man should not only strive for his own moral perfection but also the perfection of all this man should not only strive for his own moral perfection but also the perfection of all rational creatures and eventually of society as a wholeIII ClassesFichte does not In these Lectures delivered at Jena in 1794 Fichte sets forth with that energy of thought and fervency of style which are his peculiar characteristics the Vocation of Man as an Individual and as a Member of Society; the sources of the different Classes into which Society is divided and the duties arising from these distinctions; and lastly the Vocation of that particular Class whose separate calling has its origin in the common desire of man to know and who have chosen the acuisition and imparting of knowledge as their share in the general labours. .
Ctually elaborate much on the various classes hereBut he does consider such uestions as if I have a vast amount of material wealth why would I concern myself for future humans Or for the poor What is wrong with ust enjoying my life He says that youTo this he saysMy existence is not in vain and aimless I am a necessary link in the great chain of being which reaches from the awakening of the first man to perfect consciousness of his existence onward through eternity all the great and wise and noble that have ever appeared among men those benefactors of the human race whose names I find recorded in the world s history human race whose names I find recorded in the world s history the many others whose benefits have outlived their names all have labored for me i have entered into their labors I follow their footsteps on this earth where they dwelt where they scattered blessings as they went along I may as soon as I will assume the sublime task which they Have Resigned Of Making resigned of making common brotherhood ever wiser and happier I may continue to build where they had to cease their labours I may bring nearer to its completion the glorious temple which they had to leave unfinishedBasically all of history has lead up to this point millions have toiled for your sake without even knowing it so you should feel an obligation to toil for the future generations He does however make some disparaging remarks on nature and co. Of the race; assigning the duties of the Scholar as the Teacher and Guide of Mankind the highest place among the varied forms of human activity; and to the Scholar himself in so far as he worthily fulfils these duties the most honourable place in human society The fundamental principle of this doctrine which places the true Vocation of Man in the continual advancement of culture is illustrated by contrast in an examination of Rousseau's celebrated paradox concerning the influence of Art and Science on the well being of Man and is distinguished by The Vocation of the Scholar

Johann Gottlieb Fichte Ñ 7 READ

Nsiders nature to be the thing that is holding us back a point which I disagree with According to him nature must be subjected so that we may thrive we have been subjecting nature for a long time now Unfortunately we have ust begun to realize that we are a part of nature and in subjecting nature we have only subjected ourselves in making machines to rule over nature we have only made ourselves or others have made machines of us machines in many casesIV The ScholarThe vocation of
The Scholar Is To 
scholar is to philosophy science And The Knowledge Of the knowledge of to determine the needs of men and the means in which to satisfy them I would consider this section to be of highest importance historically The philosophy of history budded for a time under the Greeks but in many ways it was erased under the Romans and in Christendom and not rediscovered until the time of german idealism Fichte was perhaps the one to reintroduce this notion of a philosophy of history this was then greatly expanded upon by Hegel and many others to this very day How should we interpret history accurately and how is knowledge of it useful for us todayV Against RousseauA short rebuttal of Rousseau s idea that man would be better in the state of nature where he had no or less desires of material and sensuous things For Rousseau the Scholar was the problem in many ways so Fichte addresses this. He same high moral tone and manly vigorous expression which characterize all Fichte's works in the German and is nothing lost in Mr Smith's clear unembarrassed and thoroughly English translationThis excellent translation of one of the best of Fichte's works is presented in a very I neat form No class needs an earnest and sincere spirit than the literary class and therefore the ' Vocation of the Scholar' was written in Fichte's most earnest most commanding temper will be welcomed in its English dress all readers and be beneficial to the cause of tru.

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