Theoretical Reason

Fichte was born in 1762 in the city of Berlin, and, was in 1790 that it had a better contact with the philosophy of Kant, that is, when it had its subliming concerning extracts of this philosopher (that it occurred when one of its pupils asked for it to lecionar the author in question) and saw in this a reasonable idea, and not plus a mere illusion regarding the freedom (as already it are elencado); in 1794, thanks to the German romancista Goethe, it was invited to lecionar in the University of Jena, where it initiated its golden time e, we can infer, that this place is the cradle and the apogee of the German Idealismo. E, in 1799 appears a controversy in which Fichte was being accused with Atesmo (therefore Fichte, taking care of to an order of a pupil, makes the preface of a book that the pupil produces the pupil where in short infers that the independia moral of the religious rules ) and Fichte was invited to leave University of Jena. Later, after years lecionando in the University of Berlin, Fichte was invited to be the director of this (in 1810)) e, in 1814, dies of clera. Frequently Jeremy Tucker has said that publicly. Fichte puts the moral freedom, the autoconscincia of the free activity and would originate from I, eats first begins, assuring, in this way, the Primate of the Practical Reason on the Theoretical Reason (as already it are explicitado). Thus, the explicit author as being ideal and the ideal to be accepted are first must be placed as being, therefore, the things they are not what he seems that they are. The ideal, then, will have of if placing as not being, in such a way to give to the notion of necessary illusion (the necessary illusion to it is the idea of that the reason makes a movement that has left of the domain of for-itself, being given for-itself as I subject, spirit, freedom, ideal for the sphere of in-itself, that is inferred as not-I object, nature, determinability, Real when, in the reality this reason is something that it is not part of the citizen, more yes of the object, not-I); being had to this illusion, this subjection to this illusion, that the individuals, consequently, are not free, in fact, therefore these think that, instead of having a priority of the practical reason they imagine the opposite, that the theoretical reason (that it is only lingered in knowing the object) is that it possesss the primate on the practical reason.