Phenomenology as Transcendental Speculative Idealism
The book by Alexander Schnell, a professor of theoretical philosophy at University of Wuppertal, bearing the title Was ist Phänomenologie? (What is Phenomenology?), is his third book written in German. The book presents the conception of phenomenology understood as speculative transcendental idealism. To a large extent it refers to Schnell’s prior investigations, such as in his first German-edited book Hinaus. Entwürfe zu einer phänomenologischen Metaphysik und Anthropologie (Würzburg, Königshausen & Neumann, Orbis Phaenomenologicus (Studien), Nr. 24, 2011, 160). This book which will be reviewed here consists of a Preface and three parts, each of which is subdivided into two chapters. The length of this book—relative to its gravity and the complexity of the question included in its title—suggests that Schnell’s new book (in a similar vein to his Hinaus) is a systematic presentation of an idea; a well-thought project rather than a complete system of phenomenological philosophy.
Schnell’s project is intended to answer two fundamental questions: 1) How do we understood phenomenological cognition in its most radical form? and 2) How do we reconcile a turn to transcendental subjectivity—being so characteristic of phenomenology as such—with the grounding of the “robust” (that is, “tactile,” “concrete,” “hard,” etc.) concept of being with respect to reality? What is at stake here is the possibility of reconciling an epistemological question about legitimizing cognition with the ontological character of phenomenology. In other words, Schnell’s agenda aims at reconciling the goals and methods of phenomenology pursued by Husserl and Heidegger, respectively. To reach this goal, Schnell delivers an argument which combines three distinct “ways” out of a possible four: 1) it presents the idiosyncrasies of the phenomenological method; 2) it points to the heritage of German idealism and English empiricism as the philosophico-historical origins of phenomenology; 3) it polemizes with Quentin Meillassoux’ speculative realism and puts forward a phenomenological-transcendental grounding of the concept of reality. The fourth way, which would consider specific investigations of phenomenological problems, not counting the issue of correlationism (Korrelationismus) and sense-formation (Sinnbildung), lies outside the author’s interest.
The book is intended not to be a historical or systematic introduction to phenomenology, but rather an outline of the task which we can label, quoting Eugen Fink, as a “phenomenological idea of grounding.” When asked about the possibility of uniformizing such distinct standpoints as Husserl’s, Heidegger’s, Merleau-Ponty’s, Fink’s, Levinas’s, and Richir’s into a common phenomenological “school” Schnell replies that phenomenology from its very beginning was a project which has been (despite many differences in the methods of its realization) characterized by a common philosophical horizon and direction of thinking. In his view, this common denominator is transcendental philosophy.
Phenomenology is a philosophical project emerging from a critical diagnosis of western culture in the 20th century. Opposing the general cultural tendency to reduce the dimensions of sense and being to pure facts, the point of departure for phenomenology is to note that whatever appears to us is given to our consciousness and that the appearance of things presupposes the idea of correlation. The only object of phenomenology is intentionality or original phenomenological correlation, which is the transcendental field for constituting any sense, including the sense of the real world.
Schnell operationalizes the conceptual core of phenemenology by the following four points: firstly, double (both ontological and gnoseological) presuppositionlessness; secondly, genetic givenness, which, due to the fact that it is just being drawn out, it is not priorly given; thirdly, the above-mentioned correlativity; and finally intelligibilization, which states that instead of exploring Being and justifying or explaining cognition, phenomenology is oriented at investigating sense and “rendering the idea of cognition comprehensible”.
As far the phenomenological method is concerned (chapter 1), with which phenomenology as such happens to be identified, Schnell points to four points of convergence for the shaping of sense: transcendentality, meaningfulness, eidetics and correlativity. The first point reduces to the correlation between thinking and Being (Fichte), with this correlation being enabled by way of “transcendental experience,” or opening the field of sense constitution. That is why the second sense characterizes the phenomenological method as investigations oriented at sense, or as an attempt to make things comprehensible. After Heidegger, we can describe said sense as the “with respect to what” of each comprehension. The third moment, that is eidetics, protects the phenomenological cognition from the threat of collapsing into investigating fact (contra psychologism). Eventually, the fourth moment has already been mentioned in the context of the concept of transcendentality; on the grounds of phenomenology, correlation proceeds in a three-fold manner: 1) It is still a pre-phenomenological correlation between the subject and object of experience; 2) Strictly phenomenological correlation of noetic-noematic nature; 3) Deep pre-phenomenal correlation, understood as pre-immanence, pure anonymity. With these three points mentioned above serving as a point of departure, one can point to four fundamental axes of the phenomenological method 1) Epoché and reduction; the former means suspension of judgement, as characteristic of the natural approach, whereas the latter means a turn to transcendental subjectivity. Additionally there is 2) Eidetic variation, 3) Phenomenological description, and 4) Phenomenological construction. What merits attention is a complex description of the eidetic variation, with the description in question introducing a characteristically phenomenological concept of essence. This very concept appears to be quite different from what traditional philosophy understands by essence (as opposed, on the latter view, to facts and particulars). From the point of view of the well-known opposition of essence and phenomenological fact, Eidos is something third. Across all these constituents of the phenomenological method, Schnell stresses their “creative,” “constructive”, and speculative character. There is a relation of mutual dependence between the objects of phenomenology and the existence of the phenomenological method.
There is another concept related to the above-delineated phenomenological method; namely, the concept of understanding, which makes the Husserlian phenomenology receptive to Heideggerian motifs (chapter II). The concept of understanding operates within a tension between the Self and the Other; that is between the Self and what is other than myself. As an element of the phenomenological method, the previously mentioned concept renders phenomenology capable of addressing the problem of legitimizing (a problem that haunts the humanities) claims for truth and epistemic accomplishments of the sciences. Schnell brings out a methodical outline of understanding in two steps. First, he refers to historical conceptions of understanding in the thought of Heidegger and Fichte. Second, he heeds two aspects of understanding which the afore-mentioned thinkers failed to consider and which are, however, essential to the phenomenological understanding. Just as in the previous considerations related to a method, also at this point, the author emphasizes a ‘creative’ and active character of the phenomenological method, the aspect of which is understanding itself. The said character manifests itself, first and foremost, in the concept of projection (Heidegger); and second – in the self-interpretation of the Self, which understands something; third – in the negative activity of differentiation (Fichte); fourth – in the fixation; that is, in holding of what is to be comprehended, during which within the Self there emerges some distance to itself; fifth, in the “phenomenalization” of what is incomprehensible, which constitutes a sort of base for the comprehensible. The phenomenalization in question, involving the a priori extension of the field of comprehensibility, is achieved by way of “the phenomenological construction”; namely, “genetization.” Generally speaking, phenomenology as a method means an incessant “going back to things in themselves”; or, to put it more accurately, going “beyond things” and towards the open horizon which makes things appear to us in the first place. In this open horizon, there is eventually something irreducible, something given which is not to be identified with any “data” but rather with something “given” in the process of the phenomenological construction. This will be addressed further along.
Chapter III points to another route towards phenomenology. This route goes across philosophico-historical reflection which is supposed to elucidate “what is not thought about” in the phenomenological method. The idea of grounding, constituting a guiding idea of phenomenology itself, derives its motifs from two traditions: classical German philosophy and English empiricism of the 17th century. Resorting to the pronouncements of Husserl, Heidegger and Levinas, Schnell notes that phenomenology is possible only as idealism which combines in itself both a transcendental and ontological dimension. The premises of this reasoning are to be found in classical German philosophy, especially in Fichte, according to whom one legitimizes cognition by virtue of non-sensory intuitive cognition. The intuitive legitimization of cognition has different modi. First and foremost, it refers to the first level of justifying cognition. That is, it refers to the level of the phenomenological description of immanent data of consciousness. At a second stage, with this stage entering the sphere of pre-immanence, aware (or conscious) experience must be supplemented with the annihilation of occurring closures. The positive side of annihilation is the already-mentioned construction. Its intuitive dimension is instantiated as history, conceived of as genesis; that is habitualizations and sedimentations. These are creative accomplishments of a phenomenologist who constructs whatever is necessary for validating cognition at the deepest level. This is the lesson from Kant. However, Fichte goes even further than Husserl by demonstrating in the double reflection how what enables cognition is possible: how are conditions of possibility possible themselves? On the grounds of phenomenology, a similar scheme of conduct is realized by the Heideggerian existentiell being-towards-death, which, grounding the “entirety” of Dasein, is labelled as “enabling” (Ermöglichung) what constitutes the “possibility of impossibility”, and hence, death. Searching for the possibility of combining an epistemological and ontological aspect of the “idea of grounding”, Schnell evokes a dispute between Fichte and Schelling. According to the latter, in order to legitimize knowledge, it is not sufficient to resort to a form of knowledge as such. One should also take into consideration its content. This strict relations between the constituting and the constituted was recognized within the realm of phenomenology by Levinas, who speaks of “the relations of mutual conditioning.” To rebut an indictment of formalism, which is in turn related to an indictment of solipsism, one should demonstrate what the immanent link between thinking and Being consists in. The explication of this relations proceeds in reference to three categories and dimensions: truth, constitution, and genesis. Regarding truth: On the basis of the analyses of experience, Husserl demonstrates in what way “truth is an a priori form of any reference to the world.” Regarding constitution: On the level of the sphere of immanence, it is proved that every actual consciousness is surrounded by the horizons of potentiality, which opens up the way towards “new ontology” (Levinas), although it must be conceded that thinking constitutes Being. The latter each and every time transcends thinking, thus founding the former’s accomplishments. On the level of pre-immanence, what is revealed is the sphere of ‘pre-being’, the aspects of which are “subject” and “object”. Therefore, it transpires that “transcendental constitution is an ontological founding” (100). Regarding genesis: At the level of transcendental genesis, what takes place is what Levinas labels as “diachrony” and Fichte – “the reflection on reflection”. Every relation of conditioning presupposes a shift between registers, wherein one asserts either presence or absence – depending on the perspective assumed: be it the conditioning or the conditioned. Then again, what applies at this point is the trope of enabling doubling. Due to the complexity of the issue under scrutiny and its concise presentation in Schnell’s book, what we can say herein is that it is only at the level which Heidegger calls “fundamental happening,” that what is eventually reconciled is the need to make cognition comprehensible and founding everything upon Being itself.
A second historico-background for Husserlian phenomenology, next to German classical philosophy and of equally importance, is English empiricism (chapter IV). Husserl dedicated much attention to the Humean achievements particularly towards the end of his life; that is, in the period in which—on the one hand—he recognized Lebenswelt as a primary category of his phenomenology—and on the other hand—he described phenomenology as reflection on history. The latter characterization leads to the conclusion that the crisis of science results from its “objectivism”, which roughly means its underestimation of the life-world. The said objectivism supersedes the world of natural approach with a mathematical substrate, understood as a being in itself. And it is precisely in Hume’s thought that soul constitutes the world out of impression by virtue of fantasy that Husserl finds the motifs which shake the foundations of this objectivism. In his phenomenological considerations Husserl tries to give a positive account of how consciousness, including the acts of imagination, constitutes the world “in itself” and legitimizes the pretense of modern sciences for absolute truth. In Husserl’s view, unlike in Kant’s, the major problem in Hume’s thought is not the problem of induction, but the problem of making comprehensible this “naïve obviousness of the certainty of the world” which ordinary and scientific consciousness feeds on. To solve this problem, Husserl enters transcendental considerations which are supposed to disclose the transcendental life of subjectivity at the very foundations of “the certainty of the world.” For this purpose, he develops the “world-life reduction”, which is supposed to liberate one’s perception from the naïve certainty of the world and to direct it towards a priori, inhering in Lebenswelt. That is, to the hidden correlation of the world and the consciousness thereof; to “spiritual actions” which constitute all the meaningful creations. Only via this route is one able to, on the one hand, show whence sciences derive their claim for universal validity; and on the other, to make comprehensible the naïve obviousness surrounding the life-world. According to Husserl, the validity of sciences has its foundations in the sense of being in the life-world, from the “synthetic wholeness” of its transcendental achievements.
From the above-described perspective of “the science of Lebenswelt,” Husserl conducts a critical reinterpretation of five fundamental motifs of earlier phenomenology: 1) The grounding horizon of the legitimization of cognition, 2) Intuition as the principle of all principles, 3) The most fundamental role of actual perception, 4) Description as a basic method of phenomenology, and 5) Hegemony of the constructing Ego. Regarding the five above-listed motifs in turn: 1) Whereas in his writings dating back to the twenties, Husserl mainly aimed at justifying any cognition, in his notes and lectures from the thirties he describes the task of phenomenology as making comprehensible, which introduces the process of sense-formation and exposes the significance of intersubjectivity, or actually, strictly speaking, intersubjectivity of “anonymous” character. Such intersubjectivitity requires not reduction but “in-duction” (Latin inductio literally means: introduction) into the realm of what is pre-subjective. 2) This anonymous subjectivity calls into question the principle of all principles; or to put it more clearly, the primacy of intuition as far as sense-formation goes. 3) This in turn gives rise to contesting the primacy of actual perception as a legitimizing source of all cognitive references made by consciousness to objects. Instead, contesting the above can count in favour of the modes of actualization realized by imagination. 4) Reaching the transcendental non-intuitive foundation of sense-formation requires that it should be recognized and conceded that philosophy may be a “universal science” only as a non-objective science. There is no “descriptive science on transcendental being and life”, says Husserl. This implies that the process of making comprehensible must avail itself of a different notion of truth from the one traditionally attributed to objective sciences. 5) The last difficulty concerns the relations between the constituted world and the constituting subjectivity. Here we are facing the following dilemma: either we preserve the participation of the subject in the word, which would make the world-constitution non-radical. Or, alternatively, the constitution is radical, and then what would be required is that the subjecthood, as related to the world, is to be rescinded. Therefore, at this point there occurs some tension between the natural approach to the world and the transcendental approach. To elucidate this tension, it takes the introduction—as a “foundation” of the world constitution—of the self-destructive subjecthood. In Husserl, this paradox is solved by projecting it onto the problem of the relations between primordial-Self and intersubjectivity and between primordial self and objectified worldly self.
This very reference to the lowest layers of the transcendental life and being is reminiscent of the issue of the Absolute. Schnell raises this issue with reference to the dispute having been going on since the critique of phenomenology launched by “speculative realism,” represented by Quentin Meillassoux (chapter V). According to the latter thinker, phenomenology is purportedly the contemporary paradigm case of the philosophical standpoint, labelled as correlationism, wherein there is no possibility of thinking a being in itself without simultaneously relating this very being to thinking itself. Schnell takes the sting out of these indictments in four steps.
The main argument against the phenomenological correlationism is to be the one from ancestrality. The main thrust of the argument is the claim that any version of correlationism faces an insuperable problem posed by the fact of existence of the events prior to the emergence of conscious beings who could have experienced these events. This argument is easy to refute from the perspective of transcendentalism. Neither Kant’s philosophy nor Husserl’s imply that something exists insofar as it is experienced by empirical persons. Instead, what the above philosophies deal with are the conditions of possibility of possible experience. Believing that the transcendental consciousness must be always embodied in a physical person and defining what is possible in terms of the lack of what is actual, Meillassoux misunderstands the transcendental status of phenomenological subjecthood and its function of making comprehensible what is genuinely possible. It is erroneous to conceive of the relation of phenomenology to reality in the same vein and at the same level as one conceives of the relation of natural sciences to reality. For phenomenology, after applying the epoché, reality appears to us as a phenomenon; a phenomenologist does not ask whether the said phenomenon exists or existed; rather, he asks about its sense: how does the past reality which no empirical person could in fact experience appear to us?
Apart from that in the process of a critical analysis speculative realism proves to be correlationism in disguise. According to Schnell, Meilassoux’s indictments derive from the assumption of a false external attitude towards phenomenology.
A positive side of the discussion is the attempt to engage phenomenology in elucidating the profoundest foundations of the correlation, which should simultaneously ensure the meaningfulness of what is – in both daily and scientific experience understood as reality it itself. Schnell brings up “correlational hypophysics” (Greek hipo – under), which is supposed—in order to fully realize the task of materializing the “idea of the grounding of phenomenology” to life—to elaborate the “transcendental matrix of correlationism” (151). In the course of elaborating this very idea, the three fundamental motifs of correlationism are uncovered. First and foremost, it is to be established what is the foundation and essence of correlation; second, what is the principle of making phenomenological cognition possible and—along with this—of granting sense; third, what phenomenological reflection consists in. Therefore, what makes up the transcendental matrix of correlationism are three motifs: correlation, sense and reflection.
Schnell outlines the said three motifs in the following manner. The essence of correlation is—following Heidegger—“horizon-opening anticipating.” It is this concept that captures the intuitive sense of what appears to us; namely the very appearing to us itself. On the other hand, reflection does not imply a subject’s turning to itself. Rather, it means the already-mentioned “introduction (induction) into a self-reflective processualness of sense-formation” (153). Phenomenological reflection is reflection over both “borderline structures of phenomenality and what phenomenality enables”. What is thereby meant is a “characteristic performance of a phenomenologically relevant form of reflection” (154). Schnell distinguishes three types of induction, which correspond with three layers of the transcendental matrix of correlation. At the first stage of reflection, there emerges an intentional structure of consciousness, designing sense and making cognition comprehensible. Each of these structures have a dualistic form: intentionality is divided between a subject and object; what designing sense consists in is its creation and the reception thereof; making cognition comprehensible is spread between the original (Urbild) and a copy (Abbild). At the second stage, these dualities get both deepened and dynamized: consciousness becomes self-consciousness, the apparently ultimate truth of fulfilling intentions is getting hermeneutically distanced and the relations between the original and a copy within the principle of cognition becomes malleable in the process of the simultaneous designing and annihilating. Eventually, at the third stage, self-reflection becomes inward (verinnerlichende) self-reflection. First, this self-reflection opens a pre-phenomenal, pre-immanent sphere of phenomenological constitution; second, it deepens the hermeneutic truth and elevates it to the rank of a generative truth. In place of what is given, a construction emerges. The example of the latter is Husserl’s phenomenological construction of original temporality, included in Bernauer Manuskripten. Third, what is subject to inward reflection is also establishing and destroying – both interwoven with the principle of cognition; at this stage, the reflection becomes the reflecting (Reflektieren), which highlights the workings (laws) of reflection itself (Reflexionsgesetzmäßigkeit). What is at stake here is to make the very act of making possible transparent. What is thereby meant is to enable the enabling, which characterizes the nature of what is transcendental. These workings (laws) of reflection express—next to making understanding possible—enabling being. For, eventually, what we deal with at the lowest level of what is transcendental is not pure reflective asserting. Rather, it is something which anticipates the former and which reduces to the annihilation of the experienced positiveness of conditions and to the creation of these conditions and of being as a “surplus,” with the said surplus being supposed to serve as ontological foundations to the conditions in question. “Being is a reflection on reflection” (159). “It is being that is ‘ground’ of any reality; it is not priorly given or assumed but rather genetically constructed, reflectively geneticized ‘medium of reality’” (159). With reference to the dispute with Meilassoux, Schnell claims that “the fundamental result of phenomenological speculative idealism ‘is a concept of being that can be classified as the’ Absolute”. It does not coincide with reality. It does not denote any entity. Instead, it can be characterized in the following three-fold manner. 1) Being is a prior being, “pre-being”; it denotes a pre-immanent realm of openness, an “ontological status of transcendental a priori” (161); 2) Being is a surplus; 3) Being is identified grounding.
In the last chapter (VI), Schnell returns to the question of reality. He searches for the motives for raising this question in historico-philosophical problematics of modernity, inaugurated by Descartes and then promptly revolutionized by transcendental philosophy. From this perspective, one can clearly see that the question of reality already appeared in the context of epistemological problematics, within which reality is a concept standing in contradistinction to the subjective experiences of imagination, dream or methodically complex intellectual operations. The Kantian attempt to redefine the problem introduces the idea of correlationism. However, even this idea is originally of purely epistemological character, with which, on the grounds of phenomenology, only Heidegger clearly polemizes.
According to Schnell, one can distinguish four fundamental forms of correlationism. The first of them is to be found in Kant: it is a correlation of judgement and self-consciousness. The second is introduced by Fichte: it is a correlation of Being and thinking. The third one—phenomenological—is inaugurated by Husserl: it is the intentional correlation. The fourth one stems derives from Heidegger: it is the correlation of being-in-the-world. Schnell pauses to consider the third form of correlation, known mainly from late writings and manuscripts by Husserl in which he develops his investigations pertaining to genetic phenomenology. He combines the notion of constitution with the one of genesis. As Husserl says:
“Indem die Phänomenologie der Genesis dem ursprünglichen Werden im Zeitstrom, das selbst ein ursprünglich konstituierendes Werden ist, und den genetisch fungierenden sogenannten „Motivationen” nachgeht, zeigt sie, wie Bewusstsein aus Bewusstsein wird, wie dabei im Werden sich immerfort auch konstitutive Leistung vollzieht” (Hua XIV, 41).
The said history of consciousness is given in transcendental experience. The key concept of genetic phenomenology is the category of “sense-formation” (Sinnbildung). Schnell distinguishes three semantic moments of the process in question: the constituting moment (bildend-erzeugende), the moment of imagination (Einbildung), and the one introduced by Marc Richir: the constituting-schematizing moment (bildend-schematisierende). With reference to Richir, who was searching for the novel grounding of phenomenology, Schnell highlights the third moment and claims that at the very bottom of any act of a cognizing subject referring to Being, there is no perception but fantasy (certainly, as conceived of in the transcendental sense). Referring to the transcendental concept of an image, Schnell attempts—by way of “transcendental induction”—to demonstrate “the pre-phenomenon of sense-formation,” which allows for making both cognition and reality comprehensible. According to Schnell, what is an image is both reality and the said pre-phenomenon. In three steps of reflection, Schnell constructs “the pre-phenomenon of sense-formation.” In the above-mentioned first step of reflection, one constructs an empty concept of reflection (Abbild) which, in the second step of reflection (that is, during self-reflection) is endowed with some content. This in turn means that the former as an empty concept gets annihilated. The construction thus assumes a malleable form. Finally, during the third step of construction, which is an inward reflection, reflection starts manifesting itself as reflection with its lawfulness, which means that “each transcendental relations of conditioning implies its own enabling doubling” (178); namely, the enabling of enabling. The last sections bring an answer to two originally posed questions: 1) How may we understand phenomenological cognition in its most radical form? and 2) How do we reconcile a turn to transcendental subjectivity—being so characteristic of phenomenology as such—with the grounding of the “robust” concept of being with respect to reality? The first question is replied to with “the principle of elucidating phenomenological knowledge-claims”, which is a gradually inward reflection. By revealing its own workings (laws), this reflection leads to an answer to the second question: the possibility of reconciling epistemological and ontological features of phenomenology is to be found in the concept of phenomenality as “durable steadfastness” (ausstehende Inständigkeit) (Heidegger). Reality, as non-theoretically understood, is a “trace” of a mutual relationship of immanence (endogenesis) and transcendence (exogenesis); it is “onto-eis-ec-stasis”. “Reality is not pure being-in-itself, neither only being-for-myself, but rather, a steadfastly (inständig) discovered and geneticized being-outside-of” (181).
The boldness of some of Schnell’s ideas are inversely proportional to the detailedness of their respective explications; that is why, the last words of the book—since it is devoid of a conclusion proper—is the statement that all the considerations included therein are of preliminary nature and they call for further elaboration.
At the end, let us take the liberty of posing several questions of a polemical-critical nature. Undoubtedly, the content of the book evidences the fact that the author is well-versed in the phenomenological problematics and he freely chooses the issue that he deems necessary to highlight the identity and the peculiarities of phenomenology. However, it raises the following questions: To what extent do Schnell’s decisions related to the selection of problematics stem from what phenomenology as such is? To what extent do those questions stem from the fact that the author desires to validate his vision—rather arbitrarily assumed—of what, in his opinion, phenomenology may be? Furthermore, the next question is this: To what extent is the reconstruction of the motifs selected by Schnell—the motifs being known to the phenomenological movement—an apt interpretation? And to what extent is this interpretation distorted, taking into account the goal motivating the author’s very enterprise? What is the purpose of Schnell’s considerations? It seems that the purpose may be most easily identified in the light of the title of the scrutinized work. In other words, what is at stake is an answer to the question of what phenomenology is. Does the author succeed in reaching his goal?
Certainly, due to its concise and cursory nature, Schnell’s work requires the reader to be significantly acquainted with intricacies of the problematics of phenomenology. In this sense, the book is not, thematically and historically speaking, of introductory character, which, if it were, would make it useful to the adherents of phenomenology barely initiated into the art of philosophizing in this fashion. Quite the contrary, the beginning of Schnell’s considerations require a higher level of prior knowledge on the part of his readers. Certainly, the above does not translate into any sort of indictment. Still, it must be conceded that Husserl’s wrote that a phenomenologist is always a beginner; yet, this dictum should not be construed as related to the amateur’s practice. Husserl’s conviction about the introductory character of phenomenology gives rise to another quite distinct problem. Phenomenology is an introductory science in the five-fold sense: 1) It is a science about origins; 2) It a science designed from scratch; namely, by dint of systematic maneuvers which are supposed to ensure to phenomenology relevant sourceness and presuppositionlessness; 3) It is a point of departure for other sciences; 4) It is located at the beginning of its historical development; and, eventually 5) It is of preliminary nature. Phenomenology is essentially a research work, it is active searching, questioning, also going astray and getting lost. By contrast, Schnell’s work is a systematic presentation of ideas and of the results of phenomenological analyses – genuinely formidable, coherent construction which, albeit sketchily presented, is ex hypothesi a self-confident attempt at a philosophical system. In this sense, the scrutinized work alludes to all those attempts which can be subsumed under the umbrella term of German idealism. It is especially Kant and Fichte, to whom Schnell makes frequent historical references, that used to present their respective philosophies in a rudimentary form which was meant to eventually assume the form of a system. Hence, the title of Schnell’s book—instead of Was ist Phänomenologie?—should rather be: Ein Entwurf der Phänomenologie als spekulativer transzendentaler Idealismus. Counter to the generality of the title given by Schnell—which not only assumes the form of an interrogative but also uses the word Phänomenologie without any article, thus implying that the text shall concern the most general idea of phenomenology taking into account its most extreme thematic and historical instantiations—all the considerations contained herein are from the very beginning dedicated to the presentation of a single form of phenomenology, that is the one which is understood in the light of “the idea of grounding” (E. Fink). It seems that the element most wanting in Schnell’s consideration is the ability “to maintain the state of questionness” (“what is phenomenology?”). After all, the said ability is—as I believe—a distinctive feature of phenomenology as well as its trademark, thus distinguishing it from the other movements in the history of philosophy. The said traits are not only distinctive features marking the realm of phenomenology off against the backdrop of the history of philosophy. They also constitute its philosophical mission, so to speak. Elevating the motif of the question to the rank of a fundamental methodological directive—which entails the altered understanding of cognition and being—it dissociates itself from the question of oblivion, with the oblivion having lasted since the times of Aristotle. To revoke the question is to restore to philosophy its proper dimension of self-realization. And this is what Kant’s “Copernican turn” as well as its misunderstanding on the part of Kant’s German successors essentially consist in. By the same token, this is what the historical importance of phenomenology consists in too. That is why, if one attempts to understand phenomenology through the eyes of historico-philosophical motifs known to the history of philosophy—which, albeit important and educational in itself, threatens to obfuscate the original contribution made by phenomenology—it is precisely in Kant’s ‘Copernican turn’ that one should look for creative affinity.
After all, grasping phenomenology in the light of the question (stated by the title of the reviewed book) shows more than merely the peculiarities of phenomenology against the backdrop of the history of philosophy. By posing the question of what phenomenology is and “remaining in this state of questionness,” one uncovers phenomenology, on the one hand, as a domain or problems; and on the other hand – as an open field of different possibilities of understanding and solving them. Certainly, these are not pure possibilities but possibilities of historical nature. The internal richness of the possibilities of the idea of phenomenology, and which is what we can aptly label as its internal problematicity, somehow a priori resists any attempt to exclusively identify phenomenology with one of these possibilities. This principle applies both to its thematic and historical aspect. The question opens its own historicalness of phenomenology, with this historicalness directing us to philosophico-historical aspect of the phenomenological movement. One would be ill-advised to reduce this internal problematicity either to a specific set of problems or to only selected attempts at solving them. However, in the context of this problem, Schnell’s work is of regrettably one-sided character. For instance, despite Schnell’s scholarly competence, as indubitably evidenced by his intellectual accomplishments, his book almost entirely skips the discussions on and transformations in the understanding of phenomenology known from, say, the writings by French phenomenologists of the post-war period (the only exception being sporadically mentioned Emannuel Levinas and Marc Richir). Certainly, it would be very bad if any subsequent attempt to raise the question of “what is phenomenology” similarly dismissed Schnell’s work.
Fichte´s 1812 Lectures on the Theory of Ethics belong to the final stage of his so-called late philosophy. This is the first time they have been translated into English and they now form the single book length publication available to anglophone scholars from the productive last years of Fichte´s activity (the only other document is the translation of the very brief text ‘The Science of Knowledge in its General Outline’ from 1810 in Idealistic Studies). Given that the subject matter neither corresponds to ‘ethics’ in any conventional sense nor is it self-standing, but rather a component part of an unfinished ontological system which is itself not well understood, some contextualization is required.
Fichte´s early philosophy, with the publication in 1794 of the Grundlage der gesamten Wissenschaftslehre, immediately sparked a period of extraordinary intellectual effervescence, making Jena the centre of European philosophy and forming the basis for both German Idealism as well as philosophical romanticism. Subsequently it became to be considered, even in more sympathetic cases, as a mere prelude to Hegel. Fichte´s thought largely had no independent purchase for most of the twentieth century. In a reversal of philosophical fortunes, the early work from the Jena era has, in the last few decades, become an important resource for work in strands of “post-analytic” philosophy in the anglosphere, and in areas of anglo-american style “Diskursethik” as well as in Critical Theory, both of German provenance. Although the use to which Fichte has been put is in each case different, one point of convergence is a general interest in Fichte´s practical philosophy and particularly in his pioneering account of intersubjectivity and recognition.
By contrast Fichte´s late philosophy, despite comprising a disproportionately large amount of his output (roughly speaking from 1801 to the year of his death 1814 — the major breakthrough usually being located in the second version of the 1804 Wissenschaftslehre), never received serious attention during his lifetime. Discounting the reception of the so-called “popular writings” in the formation of German nationalist ideology, Fichte´s later thought remains along with Schelling´s late Berlin lectures, the only body of work of major significance within German Idealism which remains more or less unexplored even in its country of origin. There are some contingent reasons for this neglect, chief among which is the fact that much of Fichte´s later work was delivered in the form of private lectures which were never redacted for publication. The lack of a reliable critical edition which draws on Fichte´s manuscripts as well as audience transcriptions has only been rectified relatively recently (this edition provides the relevant pagination meaning it can be used for scholarly work).
Nonetheless, as is obvious from reading these lectures, any attempt to introduce Fichte´s later philosophy faces some major difficulties which are inherent in the thought itself. First is the daunting form in which it is presented. Unlike Schelling´s later thought, expressed in a potentially off-putting theological idiom which is arguably detachable from its philosophical import, the difficulty of Fichte´s later writing goes deeper. As is evident from these lectures, Fichte repetitively employs an obscure set of half-phenomenological, half-metaphysical terms (for example: Seeing (Sehen), Image (Bild), and Gesicht, meaning both ‘face’ and ‘that which is seen’ – Fichte considered this to be the literal translation of Plato’s idea) in an attempt to capture a process which resists objectification. This approach perhaps partly explains why Fichte´s attempts never crystallized into a satisfactory final form.
Secondly, part of the attraction of Fichte´s early philosophy is its apparently anti-metaphysical register which allows it to dovetail with contemporary soft-naturalist concerns. But if we take Fichte´s vocabulary at face value, his later work looks like a return to the problems of classical metaphysics. The form which Fichte´s early philosophy takes is determined by his commitment to reorganize Kant´s revolutionary findings into a single deductive system, sloughing off the empirical and inductive contaminations which had prevented Kant himself from undertaking this task and by avoiding any appeal to positive ‘facts of consciousness’ in the manner of the Populärphilosophen. The absolute ground of reality which Fichte locates is the ideal activity of the thinking self. However, as this starting point is not absolute in the sense of creating all reality ex nihilo out of itself, it immediately runs up against the inexplicable fact of the self’s limitation. This basic contradiction, the dialectic of the claim to absolute status of the self and of its finitude, is the motor which drives the development of his early thought. In its most polished form, the 1797/8 Wissenschaftslehre nova methodo, Fichte constructs from this basis a phenomenological account of the entire development of consciousness.
However, in line with his resistance to acceptance of brute facts Fichte became more preoccupied with finding an explanation for why the absolute should appear in the finite at all. Thus further developments of the Wissenschaftslehre led Fichte to search for a more basic starting point, a move which necessarily runs counter to his metaphysically neutral starting point of self-consciousness. By 1804, his answer to this question is that the absolute posits itself, and this self-positing is disclosed in the thinking self. The thinking self as such is no longer primary. This further involves, in a seeming contradiction, retaining the primacy of consciousness as the locus for the disclosure of the absolute whilst proposing the deduction of what can count as a phenomena. Concomitantly, while in the Wissenschaftslehre nova methodo ‘being’ was still a purely negative concept, restricted to the objective/sensible realm — the obverse of the absolute non-objective ideal activity of the self — with the progressive ‘deepening’ of his starting point this begins to change. By 1806 he can affirm that the absolute is being, which one must conceive “as of and through itself absolutely unvarying and immutable.” The radicality with which Fichte approaches the problem of the manifestation of the absolute as well as its subsequent return to its original state in his later works makes his thinking look deeply neo-platonic. A further problem is that Fichte uses fundamental terms such as ‘being’ equivocally. Even in the final years of his lecturing there appears to have been considerable instability in his terminology.
An anglophone scholar has no opportunity to form a complete opinion on these developments as the substance of the last theoretical work, the Wissenschaftslehre from 1811, 1812, and 1813, are untranslated (although only the 1812 WL ever received complete formulation). Likewise untranslated are the important introductory lectures, Die Tatsachen des Bewußtseins, and those on transcendental logic (which were held in 1812 concurrently with the lectures on the theory of ethics, and are occasionally referred to in the latter). Given these considerable lacunae, what grounds are there for thinking that the 1812 lectures on the theory of ethics are a plausible candidate for introducing the final stage of Fichte´s thought? After all, from 1805 onwards Fichte not only maintains, as he did in the Jena era, that the theory of ethics does not constitute an autonomous science. But rather that, strictly speaking, conceived under the aspect of the Wissenschaftslehre qua pure science of the absolute, the subject matter of the theory of ethics disappears entirely and is revealed as deficient, constrictive presentation of the absolute.[i] Whereas the 1798 System of Ethics is probably Fichte’s most accomplished composition, the 1812 version cannot compare in this respect. The lectures were not edited for publication. They retain little of the stringency and lucidity of the earlier text; the style is elliptic, the arguments are highly compressed, laid out in short lectures of a few pages each, and the plan of the lectures is only thematic in a loose sense and does not follow a pronounced linear development. The alternative formulations from the two main transcriptions which the editor has helpfully included at key junctures often provide a less involuted formulation of Fichte´s idea than does the manuscript. The force of the lectures is cumulative rather than strictly deductive.
Nonetheless, one can make a positive case for these lectures as a plausible introduction to the thought world of the very late Fichte that goes beyond the fact that they form the late pendant to that aspect of Fichte´s early philosophy which currently enjoys the most interest. The editor´s main focus on this count is not the most obvious. He plays up the importance of the lectures´ role in Fichte´s pedagogical thought. It is certainly true that the importance of education is central to Fichte, and that as this part of his philosophy takes on a more historical cast Fichte begins to have more concrete proposals in this regard. There are two fascinating, if rather authoritarian, proposals “to create an academy, that truly is an academy, properly for the first time anywhere”[ii] which Fichte drew up for the University of Erlangen as well as the newly founded University of Berlin. It is likewise the case that the great importance of pedagogical theory in the wider intellectual climate as well as the specific role of Fröbel and especially of the Swiss educational reformer Pestalozzi in the development of Fichte´s thought is not always appreciated. It is also worth stressing, as is evident from the last part of these lectures, that Fichte´s concept of education differs considerably from the Weimar-classic ideal of Bildung — its final end is not betterment of Verstand but of the will, i.e. insight into moral vocation. However given the highly abstract nature of much of the text, as well the fact that several of the popular writings which touch on this more directly are already translated, there are perhaps some more promising places to start.
A more conventional approach would indicate that while the theory of ethics is a derivative science it has special status given the importance of practical reason in the development of Fichte’s idealism. Understanding the transformation of the role of practical reason is thus important for understanding the shift from the early to the late work. It is perhaps because of the preeminent importance of practical philosophy for Fichte that it is arguably easier to track continuities and differences in his thinking on this domain than between the earlier and later Wissenschaftslehre (the continuities are also more pronounced). Unsatisfied with Kant’s appeal to the Faktum der Vernunft, both the early and later accounts of ethics aim to provide a complete deduction of the ground of the categorical nature of the “ought.” In order to do this, the early System of Ethics draws on the basic contradiction mentioned above: on the one hand the encounter with another self-consciousness discloses the absolute nature of the self, on the other the finite self is confronted with a world in which must be rationalised in order to reflect this nature. Moral obligation stems from the necessity of overcoming this contradiction. It is the impossibility of finite agency ever achieving such a total overcoming which invited Hegel’s famous “bad infinity” objection to moral duty being conceived as an infinite task not admitting of stabilisation in a concrete form of Sittlichkeit.
The 1812 lectures approach the same task: “the ‘ought’ is not to be simply assumed,” in the following way: the first stage is a lengthy and complicated discussion of the fundamental claim that “the concept is the ground of the world” — for Fichte this claim is the content of the statement that reason is practical and likewise expresses the assertion of the Wissenschaftslehre that the concept is the ground of all being. Fichte’s task is to explain how these two statements relate to one another. Here one sees clearly both the continuity and development in Fichte’s thinking. Fichte asks: “What if it were not the I that possessed consciousness but rather consciousness that possessed the I and that produced it out of itself?…What if the first principle of the theory of ethics that we have set forth were one of the points at which one could grasp this in the most compelling way?” This is presented as the major insight of the theoretical philosophy which determines the remit of the theory of ethics. One might read this as a radicalization of his earlier criticisms of Kant’s method — he claims Kant understood that the concept is ground but on the basis of a deficient starting point, namely “[w]ithin an I. This is the tacit assumption. He already possesses consciousness as something that is familiar. [his theory is founded on] mere facticity. We do not proceed this way; we allow the I and consciousness to first come into being, hence the completely different result.” However, this is equally valid against Fichte’s position in the earlier System of Ethics — in accordance with the primacy of the absolute, ideality is basic and no longer constrained.
The next stage is the synthesis of the concept with ‘life.’ In Fichte’s later thought ‘life’ becomes one of his key concepts, initially functioning as an alternative designation for the absolute. In these lectures it is used to introduce the self-determination of the concept, now that the starting point of the theory of ethics is no longer the self-consciousness of the individual agent (which itself has to be derived). As mere ideal being, on its own, the concept possesses no real effect. In order to realise the ideality of the concept – parallel to the disclosure of the absolute in the self – the I must exist to bring it about: “…the I, regarded as free and self-sufficient (which it only is as the power of self-determination), exists for the sake of furnishing the concept with causality.”[iii] As the I qua I thus only exists as a phase in the realisation of the concept, as its “proxy,” realising it in fact is what constitutes the basis of categorical obligation: its “essence is the ought.” Far from being a Faktum “categorical nature [Categoricität] is merely a criterion = external image of the concept” which presents itself to the I in consciousness, announcing its vocation. The self-determination which synthesises the concept with life is freedom. The I has the formal choice of being able to determine itself in accordance with the concept or not.
It is here that we see most clearly how the theory of ethics depends on the Wissenschaftslehre. Ethics essentially has to do with the appearance of the concept and a theory of ethics is thus for Fichte a “phainomenologia.”[iv] Fichte’s discussion of the – deficient – status of moral phenomena helpfully clarifies the role of freedom in his later work. The issue of how formal freedom relates to the absolute is initially thematized in the 1801 Wissenschaftslehre, the first major work which contains at least some of the main problems of the late philosophy. It often looks as though Fichte is drawn to assert, incoherently, that the necessary manifestation of the absolute is dependent on a contingent act of freedom. Here, however, despite the difficulty of the discussion, there can be no doubt that formal freedom is ultimately valid only at the level of appearance [Erscheinung], but from the deeper perspective of the theory of being it is illusory. Freedom is not a basic datum, but something itself which must be derived: “The theory that we set forth here does not assume freedom but rather derives it as a mere form of appearance… not as something that belongs immediately within being but rather only within the visibility of being; it is a synthetic member of a relation, namely, the relation between what in fact does not exist (the expression of life in an image) and that which alone exists in an absolute way (the life of the concept itself).”[v]
Although the earlier practical thought is motivated by a contradiction between the striving of the self to overcome the barriers to its full rationalization of the world and the impossibility of ever achieving a definitive rationalisation, one of its main achievements from Fichte´s perspective was to have dissolved the dualistic account of moral psychology in Kant´s moral theory. On the latter account the moral subject is torn between the demands of reason and heteronomous determination grounded in natural desires for satisfaction. A complaint raised against Fichte´s move here is that whatever other benefits it might have, it appears to reduce radically the significance of the individual and its moral life. Thus in the Jena System of Ethics, we read: “The drive towards self-sufficiency aims at self-sufficiency as such [überhaupt]. All individuality has for the system of ethics, considered at its highest standpoint, only this meaning: that individuality is for us qua sensuous beings the exclusive condition of the causality of the pure will, the single organ [Werkzeug] and vehicle of the moral law.” From the perspective of the 1812 lectures, we can see how definitively uninterested Fichte’s ethical thought is interested in the travails of particular finite existence. Alluding to, and tacitly arguing against, the seventh of Reinhold’s Letters on the Kantian Philosophy, Fichte explicitly denies that the will can be divided against itself.[vi] As with the earlier System of Ethics, the criterion for ethical action comes down to whether reason is used or whether it is not. Although now his focus on the question of how the will corresponds to the ideal being of the concept leads him to assert that any failure to do so is so ontologically unimportant as to be unworthy of consideration. As a result of this there is no equivalent discussion of evil to rival section sixteen of the Jena System of Ethics. The one goal of ethics is the annihilation of its proper domain, appearance, and the dissolution of the latter into truth.
One question these lectures raise is then to what extent this position is merely a working out of ambiguities latently present in the earlier practical philosophy. For example, in the Foundations of Natural Right Fichte provides a deduction of the institutions of the Rechtsstaat which corresponds to an ideal-type of liberalism (social contract, primacy of freedom of contract, Urrechte – the latter correspond roughly to human rights, rights which are ascribed to one simply in virtue of being a rational agent). However, these institutions are derived from a theory of self-consciousness and agency which is strikingly at odds which the traditional intellectual basis of liberalism. The corollary of the Wissenschaftslehre’s account of self-consciousness, according to which the latter can only be known contrastively, at the level of practical philosophy is that an inter-subjective relationship is the condition of possibility for subjectivity. This result immediately rules out the idea of unmediated rational self-awareness (Locke) and throws Fichte´s position with regards to traditional social contract theory into sharp relief. The latter assumes a fully formed individual in the state of nature who is able to enter into the contract. Fichte on the contrary argues that the status of being an individual is only attained on the basis of being in a mutually recognitive Rechstverhältnis with another — explicitly arguing that state of ‘nature’ is brought about by the state insofar as it guarantees and formalizes these relationships.
In his later practical thought, the priority of being over the individual seems to correspond to a prioritisation of the communal over the individual – but in light of these ambiguities one might argue that Fichte’s earlier commitment to individualism was arguably merely formal. One can see in the 1812 theory of ethics how these contradictions are worked out in tandem with the theoretical development of the Wissenschaftslehre: the strict separation between the domain of ethics and the legal sphere is subsumed into “one commanding Ought.” The general will replaces the moral law and the stress is clearly on the collective. In the Rechtslehre of the same year, Fichte writes that Kant is mistaken “when he says that each man is his own end…the ends of each is everyone else, because the realisation of the collective end of all depends on the cooperation and commitment of each.”[vii]
While the denial of concrete individuality seems to be both in line with and more radical than the earlier practical philosophy, this assessment needs to be qualified. Fichte strenuously denies the existence of a collective consciousness that transcends that of the individual, a point overlooked in some of the unsympathetic commentary on the late work. As Hans Freyer points out in his suggestive essay “Das Material der Pflicht” (one of the few pieces which explicitly deals with the 1812 theory of ethics, unfortunately not included in the editor’s bibliography), it is precisely Fichte’s move towards a metaphysical deduction that leads him to pose the question of individuation for the first time: “The inclusion of the individual into concrete totalities is constitutive of its individuality. These concrete totalities are themselves (in formal logical terms) individuals. Both of these facts motivates individualising concept formation and drives Fichte in this phase of his philosophy to the problems of community and history.”[viii] The last discussion of the lectures concerns precisely these issues. Examination of Fichte’s later ethical thought from this perspective may provide an adequate Fichtean defence against the Hegelian criticism mentioned above.
One major theoretical advantage of the earlier SL was its ability to account for deviant moral phenomena in terms other than simple heteronomy/pathological determination as Kant had to do. Here we see Fichte is able to present a somewhat more developed account of such phenomena as well as, importantly, their historical import. In line with his account of community as the condition of the individual, Fichte also develops a positive historical account. Of particular interest is his conception of rational religion and its church for sustaining Sittlichkeit. The comparison with Schelling, who entertained similar thoughts in his later work, is instructive here. Fichte allows that a religion which is not based on explicit awareness of the concept may help cultivate moral action, but if this happens it is merely accidental. Schelling, on the other hand, is much more interested in the idea that such awareness must first be brought about historically.
The link to Schelling’s work more broadly is a final reason for interest in these lectures. They contain one Fichte’s clearest appreciations of his objections to Schelling´s philosophy of nature. This is something that the editor notes (although he inaccurately calls Schelling´s philosophy of nature “vitalist”) and will hopefully be particularly useful given that this is the area of Schelling´s thought which is currently generating the most scholarly interest. Although Fichte was familiar with the different stages of Schelling´s early work, his discussion is generally restricted to the philosophy of nature — unfortunately he appears never to have read Schelling´s major discussion of freedom in Freiheitsschrift (this is all the more unfortunate as he elsewhere expresses some — albeit very qualified — praise for the ideas in the 1804 Philosophy and Religion which is the precursor to the 1809 text). Nonetheless his discussion provides an instructive vantage point for the comparison of the Fichte´s and Schelling´s philosophies as a whole.
Initially a partisan of Fichte´s project, by the mid 1790´s Schelling had become convinced of a deficiency in Fichte´s approach. According to Schelling, the idealism of the first Wissenschaftslehre documents only the highest stage (or what Schelling calls ‘potentiality’) of spirit and hence requires a more comprehensive ontological account of its own conditions of possibility — one which would indicate how freedom and subjectivity fit in to nature. This led Schelling to balance Fichte´s ‘practical’ idealism with a corresponding ‘theoretical’ philosophy of nature which tracks the development of spirit out of the organization of matter as it prefigures its highest realization in human subjectivity; the ‘practical’ and the ‘theoretical’ are shown to be mutually implicating, forming a complete philosophical system. When it became clear to Fichte that Schelling´s proposed ‘filling out’ of transcendental philosophy could not ultimately be subsumed under the practical idealism of the Wissenschaftslehre, philosophical collaboration between the two promptly ended. From Fichte´s perspective at the turn of the century, Schelling´s smooth transition from nature to the sphere of consciousness annihilates the sui generis status of freedom and hence amounts to a reformulation of the Spinozistic determinism which Fichte had wrestled with in his youth and had devoted his philosophical career to overcoming (a striking account of what Fichte takes to be the psychological correlate of such a system is given in the first book of the 1800 text The Vocation of Man).
Whilst the correspondence between Fichte and Schelling provides first hand evidence of their disagreements, it is often hard to identify precisely what is at issue given that both of their positions are in a phase of rapid development. In these late lectures, Fichte doubles down on the charge that the philosophy of nature is incompatible with the theory of morality — the concept must be pure and not a copy of the world, precisely what philosophy of nature must assert of the concept. His insistence on this is strengthened by the denial of any (even irrational) independent existence of non-ideal being. However despite continuities in the terms of Fichte´s criticism, there is a certain irony in the way Fichte´s and Schelling´s thought matured after their acrimonious disagreement insofar as the two thinkers appear to swap basic intuitions. Schelling was driven to the philosophy of nature (and thence to his Identity System) by the thought that being is deeper than subjectivity and that the post-Kantian systematizing project necessitated a critical reformulation of this metaphysical idea. As we have seen Fichte continues, more radically even than in the Jena period, to deny any reality to nature. Yet his attempt is clearly supposed to be some sort of answer to Schelling´s objections and performs an analogous depotentiation of self-consciousness. The slogan of the Wissenschaftslehre 1812 is “only one is [nur Eins ist]” – suspiciously close to the adage of hen kai pan that he condemned in Schelling´s earlier work.
Similarly, whilst Schelling stood accused of resurrecting a mix of neo-platonic and Spinozistic ‘dogmatism’ in his youth, his later work is centred around a reformulation of the understanding of practical reason — the rupture initiated by the Freiheitsschrift precisely concerns the unsystematisable sui generis status of freedom which institutes a gulf between the human and natural world. As is evident from these lectures, by the end of Fichte´s career, the reality of freedom seems to be simply coterminous with the being of the absolute whilst human — formal — freedom is reduced to an illusory appearance covering up what is in fact a necessary stage in the manifestation of the absolute. In other words, Fichte substitutes Schelling´s interlocking system of nature and spirit with a system of the self-realization of ideal/spirit — both cases clearly prioritize the idea of a teleology of being leaving the reality of practical reason in doubt. Whether this is a necessary development from Fichte´s earlier System of Ethics, which itself insists on the unity of reason, and whether Fichte´s late account of the absolute is preferable to the Schellingian alternative are questions which are still little discussed in the secondary literature. These lectures pose them in a way that is hopefully accessible to those who have hitherto focused their attention on the more accessible early debates of German Idealism. Whether Fichte´s resolution of the theory of ethics into a subsidiary aspect of a theory of being will generate equivalent excitement to his early privileging of the practical is doubtful. However, Fichte’s revision of the earlier position in this direction does not amount a total break from the System of Ethics and is, like the later Wissenschaftslehre with respect to its earlier counterparts, never presented in these terms but rather as a progression in terms of formulating the basic starting point. As such, despite their occasional opacity, these lectures should also raise some difficult questions for the project behind the recent reception of the Jena period insofar as it assumes that Fichte’s early work can provide a completely systematic account of normativity independent from ontology.
[i] Cf. the first lecture of Die Prinzipien der Gottes- Sitten- und Rechtslehre (1805).
[ii] Cf. Ideen für die innere Organisation der Universität Erlangen (1805/6) in Fichtes Werke (I.H. Fichte ed.), vol. XI, 277.
[iii] Lectures on the Theory of Ethics 1812, 33.
[iv] Ibid., 53.
[v] Ibid., 51.
[vi] Unfortunately the editor has left out some of the information provided in the German critical edition on Fichte’s less obvious references.
[vii] Rechtlehre 1812 II, 501.
[viii] H. Freyer, ‘Das Material der Pflicht: Eine Studie über Fichtes spätere Sittenlehre’ in Kant-Studien, 1920, 151.
The first phenomenologist?
Recent years have seen a growing interest in the works of Johann Gottlieb Fichte (1762-1814) among English-speaking philosophers. New and reliable translations of Fichte’s major works from the so-called Jena-period (the years between 1794-1800 when Fichte was employed at the University in Jena) and of his subsequent writings and unpublished manuscripts from his years in Berlin (the period from Fichte’s dismissal from Jena in 1800 to his death in 1814) have made his philosophy available to a different and broader audience than previously. Furthermore the tireless work of especially Daniel Breazeale, who have translated and written about Fichte in English for many years, has done much to dispel traditional misinterpretations and misgivings about Fichte’s philosophy.
Though Fichte is not yet (and may never be) as well-known or respected among English-speaking philosophers as e.g. Kant and Hegel, his reputation today is far better than it was just 15 or 20 years ago. Fichte is no longer viewed as merely a transitory figure within the development from Kant to Hegel, or as a radical subjective idealist who subscribes to the implausible idea the world is nothing but a projection of the human mind, but as an important and influential philosopher in his own right. In a recent book Allen Wood even goes so far as to claim that Fichte “is the most original figure in the development of post-Kantian German idealism. In fact, Fichte is the most influential single figure on the entire tradition of continental European philosophy in the last two centuries”. According to Wood most, if not all, distinctive ideas within the continental tradition can thus plausibly be traced back to Fichte (Wood 2016, Preface).
One does not necessarily have to agree with Wood in order to acknowledge the importance and influence of Fichte on the development of post-Kantian and continental European philosophy. One important, but also neglected and somewhat obscure, aspect of Fichte’s influence, is his role in the development of phenomenology as a distinct and significant philosophical approach. As is well-known there are strong links between modern-day phenomenology in the tradition from Husserl and Heidegger, and the philosophy of Kant and Hegel, although there is little agreement on the precise nature of these links. On the one hand Kant and Hegel are historical figures which phenomenologists often explicitly seek to somehow transcend or move beyond. On the other hand Kant, and perhaps in particular Hegel, presents a view of the relation between mind and world which seems to open up the possibility of, perhaps even invite, a phenomenological interpretation.
The importance (be it positive or negative) of Kant and Hegel for the development of contemporary phenomenology is thus often explicitly acknowledged. Fichte’s contribution to this development on the other hand is most commonly either ignored or simply overlooked. However a number of philosophers have recently begun to emphasize the inherent phenomenological character of much of Fichte’s work. Tom Rockmore for instance has argued that Fichte’s reformulation of Kant’s Copernican Revolution makes three important contributions which subsequently influenced the development of phenomenology: 1) a decisive elimination of the thing in itself; 2) a revisionary account of the subject; and finally 3) an incipient turn to history. (Rockmore 2006). According to Rockmore the first point leads to a theory of knowledge based on phenomena, not on appearance; the second point heralds a philosophical anthropology of human finitude incompatible with Kant’s strict anti-psychologism and the third point implies a conception of human beings, and thus also of human knowledge, which sees them as situated within and limited by their historical context.
For Rockmore Fichte’s main contribution to the development of phenomenology thus consists in his radical reformulation of certain basic Kantian presuppositions; reformulations which indirectly “opens the way for phenomenology understood as a science of phenomena that are not appearances since they give up any claim to represent things in themselves or again the mind-independent reality.” (Rockmore 2006, p. 24). Fichte may not have been a phenomenologist himself, but he paved the way for subsequent philosophical developments which ultimately resulted in the full-blown phenomenological theories of the 20th century.
There is however good reasons to think that Rockmore does not go far enough in his reassessment of Fichte’s phenomenological credentials. Most of Fichte’s work thus has an implicitly phenomenological character in so far as it is concerned with detailed analyses of the relation between human mindedness and the way certain phenomena necessarily must appear to human consciousness. For Fichte, as for later phenomenologists, world, phenomena and mind are necessarily and inextricably intertwined and the primary tasks of the philosopher is to reflect upon and describe the intricate operations and activities of the human mind through which these dependencies and relationships are simultaneously constituted and become apparent to us. This (at the very least proto-)phenomenological approach can, to some extent or another, be found already in Fichte’s major work from the 1790’s (Science of Knowledge(1794/95); Foundations of Natural Right (1795-96) and The System of Ethics (1798)), but seems to become more prominent and distinctive in his later, post-Jena writings.
One clear example of this approach can be found in Fichte’s notes for his final series of lectures on his system of ethics from 1812, which have recently been translated into English by Benjamin Crowe. As Crowe notes in his ‘Editor’s Introduction’ to Lectures on the Theory of Ethics (1812) Fichte himself explicitly views his own account of moral normativity as a form of phenomenology (p. xx). More precisely Fichte believes that in order to account for the “ought” of morality we first need “a theory of appearance of the true and real I; a theory of the I, hence, a phenomenology that, since previously we were dealing with a theory of being, is nevertheless an absolute phenomenology, not simply a phenomenon of a phenomenon as is physics.” (Lecture 11, p. 61). To understand moral normativity we first need an account of what it is for an I to be an I, and of what it means for an I to appear to itself as an I.
For Fichte such an account is an “absolute phenomenology”, since it concerns a phenomenon, namely the I or (self-)consciousness, whose existence is defined by and constituted through its own self-appearance. The I thus differs from other phenomena (e.g. the phenomena described by physics) in that there is no difference between the appearance and the reality of the I. The I exists because and in so far as it appears to the I as an I. This, of course, is simply another way to spell out Fichte’s original insight from § 1 of the 1794 Wissenschaftslehre, which defines the I as a self-positing activity which “posits itself by merely existing and exists by merely being posited” (Fichte 1991, p. 98; I, 97). “a theory of the I” is thus “an absolute phenomenology”, because it concerns a phenomenon which exists precisely because and in so far as it is a phenomenon, and not with “a phenomenon of a phenomenon”, which is what physics deals with.
What then more precisely is the relation between moral normativity and the phenomenology of the I? This question brings us directly to the center of Fichte’s ethical theory. Unfortunately Fichte is not as clear on this point as one might have wished. In fact many of the passages in the Lectures on the Theory of Ethics1812) which deals with this topic are so difficult to interpret and understand that they border on the obscure.
In the 1798 System of Ethics Fichte derives the normativity of morality at least partly from the I’s eternal striving for absolute self-determination. The I is a self-positing activity which strives to free itself from all external determination by gradually incorporating and transforming all externality so that it becomes an extension of (or at least coheres on a deep level with) the I. It is this striving for unity between subject and object, self and other, which ultimately accounts for the inherent normativity of morality. (See Fichte 2005, Part 1 (pp. 19-63; IV 14-63)).
This idea also makes an appearance in the 1812 lectures in the form of the idea of “the pure concept” as the determining ground of both the world and the I. The pure concept is “pure” (or “absolute” because it is not derived from the world but is a necessary precondition for there being a world (and an I) in the first place. The distinctive moral significance of this pure, absolute concept is, that Fichte defines “will” as self-determination through and in accordance with this concept, and believes that such self-determination necessarily involves the capacity to effect changes in the world; to bring about through one’s actions particular states of affairs. (Lectures 1, 3 and 5). Moral actions are thus actions which are determined solely by the pure concept. And since only actions determined by the pure concept are free, self-determining actions, moral actions simultaneously both determine and serve to unite the world and the I.
One problem with the pure concept is that it is purely intelligible and hence beyond what human beings can rationally cognize. Moral actions are thus only possible if the pure concept somehow appears before or presents itself to the I. In the Lectures on the System of Ethics (1812) it is this “appearance” of the pure concept which constitutes the basic “ought” of morality. The pure concept, Fichte argues, appears before the I as an image of a specific form of determination, which the I is to retroactively apply to itself. “This image of its determination is supposed to become its actual determinacy. […] The image of determination is supposed to become the actual being; the image is supposed to make itself into a being immediately and through itself.” (Lecture 7, pp. 39-40). Differently put: The pure concept appear as an image of a formal norm of self-determination; a norm through which the I ‘ought’ to determine its own activity.
Fichte’s account of moral normativity thus consists in a phenomenology of the appearance of the pure concept in and for consciousness, and an analysis of the I simultaneous self- and world-constituting activity. Fichte’s lectures thus represent (one of) the first explicit attempts to ground man’s practical (and, Fichte would probably argue, his cognitive) relation to and engagement with the world on an explicitly phenomenological analysis of consciousness. This is what makes (or at least ought to make) the Lectures on the System of Ethics (1812) of great and enduring interest to phenomenologists.
As already mentioned Fichte’s arguments and formulations in the lectures are often extremely difficult to follow. This makes it exceedingly hard for even an experienced philosophical reader to get a grip on the text. To some extent this is because Fichte’s original text is not a finished manuscript but is precisely a set of lecture notes; notes which Fichte used as a guide-line and starting point for his lectures on ethics. As Crowe notes in his introduction “Fichte’s manuscript often reads more like a series of shorthand notes to himself than a polished text. The 1812 lectures on the theory of ethics is a challenging text; indeed, it represents some of the most difficult prose Fichte ever produced.” (pp. xxiv).
Crowe’s translation goes some way towards remedying these defects. First of all Crowe supplements his translation of Fichte’s own notes with substantial excerpts from two student transcripts: One by Jakob Ludwig Cauer, the other by an unknown author. These excerpts are included in the text as footnotes and often throw an illuminating light on the darkness of particular passages of Fichte’s own text.
Secondly Crowe’s lengthy introduction not only places Fichte’s lectures within the social, political and philosophical context in which they were originally presented, but also locates the lectures within Fichte’s own philosophical system. This makes the lectures relatively accessible to non-Fichte scholars, although the inherent difficulty of the text remains. Unfortunately Crowe only provide a brief summary of the lectures, which does not go into much argumentative detail. Furthermore Crowe’s introduction seems to suggest that Fichte’s educational theory and account of the structure and hierarchy of academic disciplines at the university somehow provides an interpretative key to the 1812 lectures on ethics. I personally do not agree with this, and while I found many of Crowe’s remarks on these topics interesting and illuminating in their own right, they did not really help me find my way through the text.
Thirdly Crowe provides a comprehensive bibliography of selected English and German literature on Fichte’s philosophy, in particular his ethics. The references to the German literature on Fichte’s later writings are particularly useful, since there is hardly any English literature available on these texts.
Finally of course Crowe’s translation itself serves to open up Fichte’s text to the reader. Crowe has done a lot of work to fill in the blanks in Fichte’s text. This of course means that he has had to make a lot of interpretative choices along the way. I have not done an extensive or systematic comparison between Fichte’s original German version and Crowe’s translation, but my general feeling, based on the overall coherence of the text, is that Crowe has gotten things more right than wrong. Given the state of the original text and the difficulty of Fichte’s thought Crowe’s translation is at any rate an impressive accomplishment which should be applauded.
In conclusion: Fichte’s Lectures on the System of Ethics (1812) should be of interest to both phenomenologists, students of German Idealism in general and Fichte-scholars. The text presents Fichte’s last words on ethics, a topic which Fichte himself viewed as central to and crucial for his own philosophical system. It also represents one of the first, if not the first explicitly and recognizably phenomenological analyses of (moral) consciousness, and raises a number of interesting questions and problems which should be of interest to contemporary phenomenological discussions. The text is extremely difficult, but Crowe has done an excellent job in making it accessible to a contemporary, English-speaking audience.
Fichte, J. G. 1991. The Science of Knowledge. Edited and translated by Peter Heath and John Lachs, Cambridge University Press: Cambridge.
Fichte, J. G. 2005. The System of Ethics. Edited and translated by Daniel Breazeale and Günter Zöller, Cambridge University Press: Cambridge.
Rockmore, Tom. 2010. ‘Fichte and Phenomenology’. In Fichte and the Phenomenological Tradition, ed. by Violetta L. Waibel, Daniel Breazeale and Tom Rockmore, De Gruyter: Berlin.
Wood, Allen. 2016. Fichte’s Ethical Thought, Oxford University Press: Oxford.