Fichte＇s various articulations of the Wissenschaftslehre （＂theory of scientific knowledge＂） are self-conscious attempts to systematize Kant＇s critical philosophy. Fichte＇s notion of the pure I （ieh） serves as...Fichte＇s various articulations of the Wissenschaftslehre （＂theory of scientific knowledge＂） are self-conscious attempts to systematize Kant＇s critical philosophy. Fichte＇s notion of the pure I （ieh） serves as the theoretical starting-point for his exposition of transcendental idealism, and in many ways this concept is analogous to Kant＇s notion of the transcendental unity of apperception explained in the Critique of Pure Reason. This paper argues that although Fichte and Kant agree on （1） the active nature of the pure I, （2） the distinction between pure and empirical apperception, and （3） skepticism concerning the possibility of theoretical knowledge of any positive （i.e., noumenal） content of the pure I, their respective notions of pure apperception differ in that Kant affirms the conceptual priority of the pure I to its objects while Fichte denies the same. Fichte＇s departure from Kant on this point foreshadows many later recognition theories of consciousness, e.g., those of Hegel and Marx.展开更多
The scientific work on collecting and studying life stories started in Latvia in late 1980s, and mainly was devoted to creation of a multi-voiced counteraction to Soviet-era history. In this article, a life story and ...The scientific work on collecting and studying life stories started in Latvia in late 1980s, and mainly was devoted to creation of a multi-voiced counteraction to Soviet-era history. In this article, a life story and associated discourse units illustrate not only a point about the speaker, but also about the facts and notions that are common to the post-war Latvia. Post-Soviet society still use to give different accounts of the same facts and of the reasons why they happened. Studying multiform social memories that are forming Latvian collective memory is a way to perceive the processes by which these common-sense notions are constructed. The article demonstrates how to use the life story as a source for local history research and at the same time for people self-awareness research. This article is devoted to the analysis of eye-witnesses＇ （materials gathered from 12 neighboring farmer families） narratives about the post-war reality, comparing the main presumptions of Soviet ideology, existing in Latvia and all other Baltic states, to real life. Provided those presumptions being myths--the term being understood in political science as deceit as a falsifying construct, the author analyses true life stories to show the real danger of intention to exist in some irrational, mythical sphere.展开更多
文摘Fichte＇s various articulations of the Wissenschaftslehre （＂theory of scientific knowledge＂） are self-conscious attempts to systematize Kant＇s critical philosophy. Fichte＇s notion of the pure I （ieh） serves as the theoretical starting-point for his exposition of transcendental idealism, and in many ways this concept is analogous to Kant＇s notion of the transcendental unity of apperception explained in the Critique of Pure Reason. This paper argues that although Fichte and Kant agree on （1） the active nature of the pure I, （2） the distinction between pure and empirical apperception, and （3） skepticism concerning the possibility of theoretical knowledge of any positive （i.e., noumenal） content of the pure I, their respective notions of pure apperception differ in that Kant affirms the conceptual priority of the pure I to its objects while Fichte denies the same. Fichte＇s departure from Kant on this point foreshadows many later recognition theories of consciousness, e.g., those of Hegel and Marx.
文摘The scientific work on collecting and studying life stories started in Latvia in late 1980s, and mainly was devoted to creation of a multi-voiced counteraction to Soviet-era history. In this article, a life story and associated discourse units illustrate not only a point about the speaker, but also about the facts and notions that are common to the post-war Latvia. Post-Soviet society still use to give different accounts of the same facts and of the reasons why they happened. Studying multiform social memories that are forming Latvian collective memory is a way to perceive the processes by which these common-sense notions are constructed. The article demonstrates how to use the life story as a source for local history research and at the same time for people self-awareness research. This article is devoted to the analysis of eye-witnesses＇ （materials gathered from 12 neighboring farmer families） narratives about the post-war reality, comparing the main presumptions of Soviet ideology, existing in Latvia and all other Baltic states, to real life. Provided those presumptions being myths--the term being understood in political science as deceit as a falsifying construct, the author analyses true life stories to show the real danger of intention to exist in some irrational, mythical sphere.
