German idealism is a philosophical movement that emerged in Germany in the late 18th and early 19th centuries. It developed out of the work of Immanuel Kant in the 1780s and 1790s, [1] and was closely linked both with Romanticism and the revolutionary politics of the Enlightenment. The period of German idealism after Kant is also known as post-Kantian idealism or simply post-Kantianism. [2] One scheme divides German idealists into transcendental idealists, associated with Kant and Fichte, and absolute idealists, associated with Schelling and Hegel. [3]
As a philosophical position, idealism claims that the true objects of knowledge are "ideal," meaning mind-dependent, as opposed to material. The term stems from Plato's view that the "Ideas," the categories or concepts which our mind abstracts from our empirical experience of particular things, are more real than the particulars themselves, which depend on the Ideas rather than the Ideas depending on them. In the context of German idealism, the term is ambiguous because it was used in different ways by Kant and his successors, chief among them Fichte, Schelling, and Hegel.
For Kant, our knowledge of external reality must conform to how our experience of this reality is structured by our own minds in the very act of receiving information or stimuli from it (e.g., sense data). When we abstract from the particulars, for example to discover physical forces underlying them or logical laws without which speech and thought would be contradictory or impossible, we merely "discover" the categorial or conceptual scheme which our own mind necessarily supplies to all our experience. We do not peer into the structure of external reality itself, as Plato believed. It remains forever inaccessible to us.
Kant's idealism is therefore "transcendental" or "critical," in that it examines the categorial (transcendental) structure of possible knowledge in order to trace all knowledge claims back to their foundations in the subject's own categorial framework. For example, Kant argues that teleological interpretations of homeostasis and autopoiesis in living things, though seemingly observable and thus empirically provable (or at least probable), are a function of our own subjective constitution projecting certain of its notions onto organized matter. Conversely, Kant makes the same critical claim about materialist reductionism, as it too is a function of certain "regulative" ideals (such as the drive to reduce our experience of external plurality and multiplicity to a minimum of fundamental laws, forces, and beings). For the critical idealist, it is simply not possible to know whether living things are ultimately teleological or mechanical, or something else entirely.
Kant's successors agreed with Kant that the subject in its ordinary state lacks immediate knowledge of external reality (as in naive realism), and that empirical knowledge based on sense data ultimately tells us only about the subject's own categorial organization of this data. But they often interpreted this Kantian limitation on ordinary knowledge as a challenge, to be met by a more complete theory of knowledge. Attempts at such a theory often centered on special forms of intuition which Kant either deemed impossible or denied as appropriate foundations for knowledge in the strict and systematic sense, for example in the case of "spiritual" insights that cannot be observed, shared, and tested reliably and repeatably, and thus cannot form the basis of abstract laws about regularities in nature.
In developing these claims, philosophers like Fichte, Schelling, and Hegel further argued that the mind-dependence of all possible experience entails a form of absolute idealism, the position that the ultimate nature of reality is ideal or mental, as in Platonism. They often viewed Kant's transcendental or critical idealism as a necessary and admirable critique of philosophical "dogmatism," but as leaving the critique of knowledge unfinished, in an intolerable state of dualism, agnosticism, and even nihilism. The post-Kantian German idealists have often been described as monists, emanationists, and nondualists as a result.
Immanuel Kant's work purports to bridge the two dominant philosophical schools in the 18th century: rationalism, which holds that knowledge could be attained by reason alone a priori (prior to experience), and empiricism, which holds that knowledge could be arrived at only through the senses a posteriori (after experience), as expressed by philosopher David Hume, whose skepticism Kant sought to rebut. [4]
Kant's solution was to propose that, while we depend on objects of experience to know anything about the world, we can investigate a priori the form that our thoughts can take, determining the boundaries of possible experience. Kant calls this approach "critical philosophy". It is less concerned with setting out positive doctrine than with critiquing the limits to the theories we can set out.
There is, however, a positive doctrine: "transcendental idealism", which is distinct from classical idealism and subjective idealism. On this view, the world of appearances is "empirically real and transcendentally ideal." That is, the mind plays a central role in shaping our experience of the world: we perceive phenomena in time and space according to the categories of the understanding.
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The best-known German idealist thinkers, after Kant, are J. G. Fichte, F. W. J. Schelling, and G. W. F. Hegel. Critics of Kant's project such as F. H. Jacobi, Gottlob Ernst Schulze, and Salomon Maimon influenced the direction the movement would take in the philosophies of his would-be successors.
According to Immanuel Kant, the human mind is not capable of directly experiencing the external world as it is in itself. Instead, our experience of the world is mediated by the a priori categories and concepts that are inherent in the human mind. These categories and concepts, which Kant calls "transcendental" because they are necessary for any experience, structure and organize our experience of the world, but they do not provide us with direct access to the thing-in-itself, which is the ultimate reality.
Kant's transcendental idealism has two main components. The first is the idea that the human mind is not a passive recipient of sensory information, but is actively involved in shaping our experience of the world. The second is the idea that the nature of reality is ultimately unknowable to us, because our experience of the world is mediated by the structures of our own minds.
Kant restricted the domain of knowledge to objects of possible experience. His three most notable successors, however, would react against such stringent limits. [5]
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 its subjective representation. 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 aimed to legitimize belief – or faith – in general.
Karl Leonhard Reinhold published two volumes of Letters Concerning the Kantian Philosophy in 1790 and 1792. He tried to prove Kant's assertion that humans and other animals can know only phenomena, never things-in-themselves. 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 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.
Gottlob Ernst Schulze objected to Kant's critical philosophy as self-contradictory. According to Kant himself, the law of cause and effect only applies to the phenomena, not between phenomena and things-in-themselves. Yet, Kant directly claims that the thing-in-itself is the cause of phenomena.
After Schulze had seriously criticized the notion of a thing-in-itself, Johann Gottlieb Fichte produced a philosophy similar to Kant's, but without a thing-in-itself. Fichte asserted that our representations are the productions of the "transcendental ego", that is, the knowing subject. For him, there is no external thing-in-itself. On the contrary, the subject is the source of the external thing, object, or non-ego.
Fichte claimed that this truth was apparent by means of intellectual intuition. That is, the truth can be immediately seen by the use of reason.
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 subjective representations 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.
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 entity which is God.
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. As he clearly saw, this presented a serious skeptical objection to the Kantian project:
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. [6]
Maimon attempted to resolve this problem by introducing the concept of "infinite mind". For this reason, Maimon can be said to have returned to pre-Kantian transcendent speculation. In the words of Frederick C. Beiser, "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. [7]
Georg Wilhelm Friedrich Hegel responded to Kant's philosophy by suggesting that the unsolvable contradictions given by Kant in his Antinomies of Pure Reason applied more broadly to reality as such. Given that abstract thought is thus limited, he went on to consider how historical formations give rise to different philosophies and ways of thinking. In The Phenomenology of Spirit , he went on to trace formations of self-consciousness through history and the importance of other people in the awakening of self-consciousness. Thus Hegel introduced two important ideas to metaphysics and philosophy: the integral importance of history and intersubjectivity.
Hegel also claims to sublate the traditional concept of God with his concept of absolute spirit. Baruch Spinoza, who changed the anthropomorphic concept of God into that of an underlying substance, was praised by Hegel whose concept of absolute knowing fulfilled a similar function. Hegel claimed that "You are either a Spinozist or not a philosopher at all". [8]
Neo-Kantianism emphasizes the critical dimension of Kant's philosophy as against the perceived excesses of German Idealism. It was the dominant philosophy in Germany during the late 19th and early 20th centuries. Although there was considerable disagreement among the neo-Kantians themselves, they shared a commitment to some version of the "transcendental method". [9]
In England, during the nineteenth century, philosopher Thomas Hill Green embraced German Idealism in order to support 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. 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...." [10]
"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.' " [11] 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. [12] 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." [13] 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.' " [14] "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.' " [15]
Georg Wilhelm Friedrich Hegel was a German philosopher and one of the most influential figures of German idealism and 19th-century philosophy. His influence extends across the entire range of contemporary philosophical topics, from metaphysical issues in epistemology and ontology, to political philosophy, the philosophy of history, philosophy of art, philosophy of religion, and the history of philosophy.
Immanuel Kant was a German philosopher and one of the central Enlightenment thinkers. Born in Königsberg, Kant's comprehensive and systematic works in epistemology, metaphysics, ethics, and aesthetics have made him one of the most influential and controversial figures in modern Western philosophy. He has been called the "father of modern ethics", the "father of modern aesthetics", and for bringing together rationalism and empiricism, he has earned the title of "father of modern philosophy".
Idealism in philosophy, also known as philosophical idealism or metaphysical idealism, is the set of metaphysical perspectives asserting that, most fundamentally, reality is equivalent to mind, spirit, or consciousness; that reality is entirely a mental construct; or that ideas are the highest type of reality or have the greatest claim to being considered "real". Because there are different types of idealism, it is difficult to define the term uniformly.
German philosophy, meaning philosophy in the German language or philosophy by German people, in its diversity, is fundamental for both the analytic and continental traditions. It covers figures such as Gottfried Wilhelm Leibniz, Immanuel Kant, Georg Wilhelm Friedrich Hegel, Karl Marx, Friedrich Nietzsche, Martin Heidegger, Ludwig Wittgenstein, the Vienna Circle, and the Frankfurt School, who now count among the most famous and studied philosophers of all time. They are central to major philosophical movements such as rationalism, German idealism, Romanticism, dialectical materialism, existentialism, phenomenology, hermeneutics, logical positivism, and critical theory. The Danish philosopher Søren Kierkegaard is often also included in surveys of German philosophy due to his extensive engagement with German thinkers.
Friedrich Wilhelm Joseph Schelling, later von Schelling, was a German philosopher. Standard histories of philosophy make him the midpoint in the development of German idealism, situating him between Johann Gottlieb Fichte, his mentor in his early years, and Georg Wilhelm Friedrich Hegel, his one-time university roommate, early friend, and later rival. Interpreting Schelling's philosophy is regarded as difficult because of its evolving nature.
In the 19th century, the philosophers of the 18th-century Enlightenment began to have a dramatic effect on subsequent developments in philosophy. In particular, the works of Immanuel Kant gave rise to a new generation of German philosophers and began to see wider recognition internationally. Also, in a reaction to the Enlightenment, a movement called Romanticism began to develop towards the end of the 18th century. Key ideas that sparked changes in philosophy were the fast progress of science, including evolution, most notably postulated by Charles Darwin, Alfred Russel Wallace and Jean-Baptiste Lamarck, and theories regarding what is today called emergent order, such as the free market of Adam Smith within nation states, or the Marxist approach concerning class warfare between the ruling class and the working class developed by Karl Marx and Friedrich Engels. Pressures for egalitarianism, and more rapid change culminated in a period of revolution and turbulence that would see philosophy change as well.
The Critique of Pure Reason is a book by the German philosopher Immanuel Kant, in which the author seeks to determine the limits and scope of metaphysics. Also referred to as Kant's "First Critique", it was followed by his Critique of Practical Reason (1788) and Critique of Judgment (1790). In the preface to the first edition, Kant explains that by a "critique of pure reason" he means a critique "of the faculty of reason in general, in respect of all knowledge after which it may strive independently of all experience" and that he aims to decide on "the possibility or impossibility of metaphysics".
Objective idealism is a philosophical theory that affirms the ideal and spiritual nature of the world and conceives of the idea of which the world is made as the objective and rational form in reality rather than as subjective content of the mind or mental representation. Objective idealism thus differs both from materialism, which holds that the external world is independent of cognizing minds and that mental processes and ideas are by-products of physical events, and from subjective idealism, which conceives of reality as totally dependent on the consciousness of the subject and therefore relative to the subject itself.
Transcendental idealism is a philosophical system founded by German philosopher Immanuel Kant in the 18th century. Kant's epistemological program is found throughout his Critique of Pure Reason (1781). By transcendental Kant means that his philosophical approach to knowledge transcends mere consideration of sensory evidence and requires an understanding of the mind's innate modes of processing that sensory evidence.
In Kantian philosophy, the thing-in-itself is the status of objects as they are, independent of representation and observation. The concept of the thing-in-itself was introduced by the German philosopher Immanuel Kant, and over the following centuries was met with controversy among later philosophers. It is closely related to Kant's concept of noumena or the objects of inquiry, as opposed to phenomena, its manifestations.
Actual idealism is a form of idealism, developed by Giovanni Gentile, that grew into a "grounded" idealism, contrasting the transcendental idealism of Immanuel Kant, and the absolute idealism of G. W. F. Hegel. To Gentile, who considered himself the "philosopher of fascism" while simultaneously describing himself as liberal and socialist, actualism was presented the sole remedy to philosophically preserving free agency, by making the act of thinking self-creative and, therefore, without any contingency and not in the potency of any other fact.
Absolute idealism is chiefly associated with Friedrich Schelling and G. W. F. Hegel, both of whom were German idealist philosophers in the 19th century. The label has also been attached to others such as Josiah Royce, an American philosopher who was greatly influenced by Hegel's work, and the British idealists.
Karl Leonhard Reinhold was an Austrian philosopher who helped to popularise the work of Immanuel Kant in the late 18th century. His "elementary philosophy" (Elementarphilosophie) also influenced German idealism, notably Johann Gottlieb Fichte, as a critical system grounded in a fundamental first principle.
In philosophy, transcendence is the basic ground concept from the word's literal meaning, of climbing or going beyond, albeit with varying connotations in its different historical and cultural stages. It includes philosophies, systems, and approaches that describe the fundamental structures of being, not as an ontology, but as the framework of emergence and validation of knowledge of being. These definitions are generally grounded in reason and empirical observation and seek to provide a framework for understanding the world that is not reliant on religious beliefs or supernatural forces. "Transcendental" is a word derived from the scholastic, designating the extra-categorical attributes of beings.
Naturphilosophie is a term used in English-language philosophy to identify a current in the philosophical tradition of German idealism, as applied to the study of nature in the earlier 19th century. German speakers use the clearer term Romantische Naturphilosophie, the philosophy of nature developed at the time of the founding of German Romanticism. It is particularly associated with the philosophical work of Friedrich Wilhelm Joseph Schelling and Georg Wilhelm Friedrich Hegel—though it has some clear precursors also. More particularly it is identified with some of the initial works of Schelling during the period 1797–9, in reaction to the views of Fichte, and subsequent developments from Schelling's position. Always controversial, some of Schelling's ideas in this direction are still considered of philosophical interest, even if the subsequent development of experimental natural science had a destructive impact on the credibility of the theories of his followers in Naturphilosophie.
Salomon Maimon was a philosopher born of Lithuanian Jewish parentage in the Grand Duchy of Lithuania, present-day Belarus. Some of his work was written in the German language.
Paul Walter Franks is the Robert F. and Patricia Ross Weis Professor of Philosophy and Judaic Studies at Yale University. He graduated with his PhD from Harvard University in 1993. Franks' dissertation, entitled "Kant and Hegel on the Esotericism of Philosophy", was supervised by Stanley Cavell and won the Emily and Charles Carrier Prize for a Dissertation in Moral Philosophy at Harvard University. He completed his B.A and M.A, in Philosophy, Politics and Economics at Balliol College, Oxford. Prior to this, Franks received his general education at the Royal Grammar School, Newcastle, and studied classical rabbinic texts at Gateshead Talmudical College.
System of Transcendental Idealism is a book by Friedrich Wilhelm Joseph Schelling published in 1800. It has been called Schelling's most important early work, and is best known in the English-speaking world for its influence on the poet and philosopher, Samuel Taylor Coleridge. In this work, Schelling attempted to discover the ground of knowledge, within a Kantian framework. An English translation was first published in 1978.
The following is a list of the major events in the history of German idealism, along with related historical events.
Critique of the Schopenhaurian philosophy is a literary work by Philipp Mainländer appended to Die Philosophie der Erlösung, offering a criticism of the philosophy of Arthur Schopenhauer. Mainländer saw the purification of Schopenhauer's philosophy as the primary task of his life. The criticism had an important impact on Nietzsche's philosophical development.