By Johann Gottlieb Fichte, Gregory Moore
This is often the 1st translation of Fichte's addresses to the German state for nearly a hundred years. The sequence of 14 speeches, added when Berlin used to be less than French profession after Prussia's disastrous defeat on the conflict of Jena in 1806, is extensively considered as a founding rfile of German nationalism, celebrated and reviled in equivalent degree. Fichte's account of the individuality of the German humans and his trust within the local superiority of its tradition helped to form German nationwide id in the course of the 19th century and past. With an intensive advent that places Fichte's argument in its highbrow and ancient context, this variation brings an incredible and seminal paintings to a contemporary readership. all the traditional sequence gains are supplied, together with notes for extra interpreting, chronology, and short biographies of key individuals.
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Additional info for Addresses to the German Nation (Cambridge Texts in the History of Political Thought)
Reforms to Prussian central and local government. Humboldt begins school and university reforms. Fichte elected first Rector of newly established University of Berlin; October: Hardenberg pushes through a series of economic reforms, including the introduction of free trade. 11 March: Jews granted equal rights in Prussia; 12 June: Napoleon invades Russia. Conscription introduced in Prussia; 16–19 October: French forces withdraw across Rhine after defeat in ‘Battle of Nations’ at Leipzig. Fichte dies on 29 January of typhoid fever at age of 51.
105. xxviii Introduction delicately poised equilibrium. This arrangement is inherently unstable, a kind of armed peace, and not the lasting harmony of a new moral arrangement such as Fichte demands. The second is world trade, which hampers the ability of states to determine their own internal affairs, and the rapacious acquisitiveness of colonialism. Finally, Fichte inveighs against the Napoleonic attempt to re-establish a ‘universal monarchy’, which, like the Roman Empire and the medieval Catholic Church before it, results in a typically ‘Latin’ negation of plurality and the imposition of a monolithic culture.
Love of fatherland means embracing the nation as the vesture of the eternal. It is this promise of everlasting life that inspires men to die for their country, but in the current era only the Germans are capable of such self-sacrifice and such idealistic fervour (or rather, they will be, once they have heard Fichte’s message). For only they have a fatherland and are a people in this ‘higher sense of the word’. Only they can behold the nation as both terrestial and divine, universal and particular.