By Johann Gottlieb Fichte

Lectures from the past due interval of Fichte’s profession, by no means earlier than to be had in English.

Translated right here for the 1st time into English, this article furnishes a brand new window into the ultimate part of Fichte's occupation.

Delivered in the summertime of 1812 on the newly based college of Berlin, Fichte's lectures on ethics discover a number of the key techniques and concerns in his evolving method of radical idealism. Addressing ethical conception, the speculation of schooling, the philosophy of historical past, and the philosophy of faith, Fichte engages either at once and in some way with a few of his most crucial contemporaries and philosophical competitors, together with Kant, Schelling, and Hegel. Benjamin D. Crowe s translation comprises large annotations and a German-English thesaurus. His creation situates the textual content systematically, traditionally, and institutionally inside an period of cultural ferment and highbrow experimentation, and encompasses a bibliography of modern scholarship on Fichte s ethical concept and at the ultimate interval of his profession.

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Extra resources for Lectures on the Theory of Ethics (1812) (SUNY Series in Contemporary Continental Philosophy)

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But those who would rule out Rescue II would surely not allow Henry to go to the rescue of five if that meant setting off the device. For his agency in the death of Bill would in that case seem positive [p. 362]. Bennett's answer to what he calls "the immobility objection" is to admit that if Henry does nothing (in the first example), he allows the dust to fall. This, he claims, "is an example of how the detailed meaning of the word 'allow' is a poor guide in our present problem area" (p. 239).

Lichtenberg could, perhaps, reply that if there were a moral difference between action and omission, we could expect to find some moral difference between the two sailors' actions, even if not a difference in permissibility. We might expect to find that one impermissible action was actually worse than the other. Foot, of course, might reply that this is so, and any temptation to judge the two actions entirely morally equivalent comes from our recognition that they are both morally impermissible.

In each case a person is stranded on a desert island with no source of sustenance and no provisions left. A ship arrives full of provisions, providing an easy way to return to the human world, and a sailor comes ashore. In the first case, the sailor refuses to share his provisions or to take the stranded man on board, and is ready to leave without him. In the other case, the sailor attempts to kill the stranded man. Lichtenberg claims that the former sailor's refusal of aid is morally equivalent to the latter sailor's killing.

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