Wednesday, 02 February 2011

Johann Gottlieb Fichte

Region	Western Philosophy
Era	18th-century philosophy
Color	#B0C4DE
Image name	Johann Gottlieb Fichte.jpg
Name	Johann Gottlieb Fichte
Birth date	May 19, 1762
Birth place	Rammenau, Saxony
Death date	January 27, 1814
Death place	Berlin, Prussia
School tradition	German Idealism, German Romanticism, Neo-Kantianism, Post-Kantianism
Main interests	Self-consciousness and Self-awareness, Moral Philosophy, Political Philosophy
Influences	Immanuel Kant, Karl Leonhard Reinhold, Salomon Maimon
Influenced	Hegel, Schelling, Novalis, Dieter Henrich, Rudolf Steiner, Thomas Carlyle
Notable ideas	absolute consciousness, thesis-antithesis-synthesis, the not-I, striving, mutual recognition

Johann Gottlieb Fichte (May 19, 1762 – January 27, 1814; ) was a German philosopher. He was one of the founding figures of the philosophical movement known as German idealism, a movement that developed from the theoretical and ethical writings of Immanuel Kant. Fichte is often perceived as a figure whose philosophy forms a bridge between the ideas of Kant and the German Idealist Georg Wilhelm Friedrich Hegel. Recently, philosophers and scholars have begun to appreciate Fichte as an important philosopher in his own right due to his original insights into the nature of self-consciousness or self-awareness. Like Descartes and Kant before him, he was motivated by the problem of subjectivity and consciousness. Fichte also wrote political philosophy and is considered one of the fathers of German nationalism.

Biography

Origins

Fichte was born in Rammenau, Upper Lusatia. The son of a ribbon weaver, he came of peasant stock which had lived in the region for many generations. The family was noted in the neighborhood for its probity and piety. Christian Fichte, Johann Gottlieb's father, married somewhat above his station. It has been suggested that a certain impatience which Fichte himself displayed throughout his life was an inheritance from his mother.

Early schooling

Fichte was placed in the family of Pastor Krebel at Niederau near Meissen and there received thorough grounding in the classics. From this time onward, Fichte saw little of his parents. In October 1774, he was attending the celebrated foundation-school at Pforta near Naumburg. This school is associated with the names of Novalis, August Wilhelm Schlegel and Friedrich Schlegel, Fichte and Nietzsche. The spirit of the institution was semi-monastic and, while the education given was excellent in its way, it is doubtful whether there was enough social life and contact with the world for a pupil of Fichte's temperament and antecedents. Perhaps his education strengthened a tendency toward introspection and independence, characteristics which appear strongly in his doctrines and writings. Everyone, including the first reviews of the book, assumed Kant was the author; when Kant cleared the confusion and openly praised the work and author, Fichte's reputation skyrocketed, as many intellectuals of the day were of the opinion that it was "...the most shocking and astonishing news... [since] nobody but Kant could have written this book. This amazing news of a third sun in the philosophical heavens has set me into such confusion..."

Jena

In October 1793, he was married at Zürich, where he remained the rest of the year. Stirred by the events and principles of the French Revolution, he wrote and published anonymously two pamphlets which mark him as a devoted defender of liberty of thought and action and an advocate of political changes. In December of the same year, he received an invitation to fill the position of extraordinary professor of philosophy at the University of Jena. He accepted and began his lectures in May of the next year. With extraordinary zeal, he expounded his system of “transcendental idealism.” His success was immediate. He seems to have excelled as a lecturer because of the earnestness and force of his personality. These lectures were later published under the title The Vocation of the Scholar. He gave himself up to intense production, and a succession of works soon appeared. In 1805, Fichte was appointed to a professorship in Erlangen. The disaster at Jena in 1806, in which Napoleon completely crushed the Prussian army, drove him to Königsberg for a time, but he returned to Berlin in 1807 and continued his literary activity. This remark was often mistakenly attributed to Hegel.

Fichte did not endorse Kant's argument for the existence of noumena, of "things in themselves", the supra-sensible reality beyond the categories of human reason. Fichte saw the rigorous and systematic separation of "things in themselves" (noumena) and things "as they appear to us" (phenomena) as an invitation to skepticism. Rather than invite such skepticism, Fichte made the radical suggestion that we should throw out the notion of a noumenal world and instead accept the fact that consciousness does not have a grounding in a so-called "real world". In fact, Fichte achieved fame for originating the argument that consciousness is not grounded in anything outside of itself. The phenomenal world as such, arises from self-consciousness; the activity of the ego; and moral awareness. His student (and critic), Schopenhauer, wrote:

Central theory

In his work Foundations of Natural Right (1796), Fichte argued that self-consciousness was a social phenomenon — an important step and perhaps the first clear step taken in this direction by modern philosophy. A necessary condition of every subject's self-awareness, for Fichte, is the existence of other rational subjects. These others call or summon (fordern auf) the subject or self out of its unconsciousness and into an awareness of itself as a free individual.

Fichte's account proceeds from the general principle that the I must set itself up as an individual in order to set itself up at all, and that in order to set itself up as an individual it must recognize itself as it were to a calling or summons (Aufforderung) by other free individual(s) — called, moreover, to limit its own freedom out of respect for the freedom of the other. The same condition applied and applies, of course, to the other(s) in its development. Hence, mutual recognition of rational individuals turns out to be a condition necessary for the individual 'I' in general. This argument for intersubjectivity is central to the conception of selfhood developed in the Doctrine of Science (aka 'Wissenschaftslehre'). In Fichte's view consciousness of the self depends upon resistance or a check by something that is understood as not part of the self yet is not immediately ascribable to a particular sensory perception. In his later lectures (his Nova Methodo), Fichte incorporated it into his revised presentation of the very foundations of his system, where the summons takes its place alongside original feeling, which takes the place of the earlier Anstoss (see below) as both a limit upon the absolute freedom of the I and a condition for the positing of the same.

The I ('Das Ich') itself sets this situation up for itself (it posits itself). To 'set' (setzen) does not mean to 'create' the objects of consciousness. The principle in question simply states that the essence of an I lies in the assertion of ones own self-identity, i.e., that consciousness presupposes self-consciousness. Such immediate self-identity, however, cannot be understood as a psychological fact, nor as an act or accident of some previously existing substance or being. It is an action of the I, but one that is identical with the very existence of this same I. In Fichte's technical terminology, the original unity of self-consciousness is to be understood as both an action and as the product of the same I, as a fact and/or act (Tathandlung), a unity that is presupposed by and contained within every fact and every act of empirical consciousness, though it never appears as such therein.

The 'I' must set (setzen) itself in order to be an 'I' at all; but it can set itself only insofar as it sets itself up as limited. Moreover, it cannot even set for itself its own limitations, in the sense of producing or creating these limits. The finite I cannot be the ground of its own passivity. Instead, for Fichte, if the 'I' is to set itself off at all, it must simply discover itself to be limited, a discovery that Fichte characterizes as a repulse or resistance (Anstoss) to the free practical activity of the I. Such an original limitation of the I is, however, a limit for the I only insofar as the I sets it out as a limit. The I does this, according to Fichte's analysis, by setting its own limitation, first, as only a feeling, then as a sensation, then as an intuition of a thing, and finally as a summons of another person. The Anstoss thus provides the essential impetus that first sets in motion the entire complex train of activities that finally result in our conscious experience both of ourselves and others as empirical individuals and of the world around us.

Though Anstoss plays a similar role as the thing in itself does in Kantian philosophy, unlike Kant, Fichte's Anstoss is not something foreign to the I. Instead, it denotes the I's original encounter with its own finitude. Rather than claim that the Not-I is the cause or ground of the Anstoss, Fichte argues that non-I is set-up by the I precisely in order to explain to itself the anstoss, that is, in order to become conscious of anstoss.

Though the Wissenschaftslehre demonstrates that such an Anstoss must occur if self-consciousness is to come about, it is quite unable to deduce or to explain the actual occurrence of such an Anstoss — except as a condition for the possibility of consciousness. Accordingly, there are strict limits to what can be expected from any a priori deduction of experience, and this limitation, for Fichte, equally applies to Kant's transcendental philosophy.

According to Fichte, transcendental philosophy can explain that the world must have space, time, and causality, but it can never explain why objects have the particular sensible properties they happen to have or why I am this determinate individual rather than another. This is something that the I simply has to discover at the same time that it discovers its own freedom, and indeed, as a condition for the latter.

Other works

Fichte also developed a theory of the state based on the idea of self-sufficiency. In his mind, the state should control international relations, the value of money, and remain an autarky. Because of this necessity to have relations with other rational beings in order to achieve consciousness, Fichte writes that there must be a 'relation of right,' in which there is a mutual recognition of rationality by both parties.

Nationalism

Fichte made important contributions to political nationalism in Germany. In his Addresses to the German Nation (1808), a series of speeches delivered in Berlin under French occupation, he urged the German peoples to "have character and be German"--entailed in his idea of Germanness was antisemitism, since he argued that "making Jews free German citizens would hurt the German nation." Fichte answered the call of Freiherr vom Stein, who attempted to develop the patriotism necessary to resist the French specifically among the "educated and cultural elites of the kingdom." Fichte located Germanness in the supposed continuity of the German language, and based it on Tacitus, who had hailed German virtues in Germania and celebrated the heroism of Arminius in his Annales.

In an earlier work from 1793 dealing with the ideals and politics of the French Revolution, Beiträge zur Berichtigung der Urteile des Publikums über die Französische Revolution (Contributions to the Correction of the Public's Judgment concerning the French Revolution), he called Jews a "state within a state" that could "undermine" the German nation. In regard to Jews getting "civil rights," he wrote that this would only be possible if one managed "to cut off all their heads in one night, and to set new ones on their shoulders, which should contain not a single Jewish idea."

Collected Works in German

The new standard edition of Fichte's works in German, which supersedes all previous editions, is the Gesamtausgabe (Collected Works or Complete Edition, commonly abbreviated as 'GA'), prepared by the Bavarian Academy of Sciences: Gesamtausgabe der Bayerischen Akademie der Wissenschaften approx. 40 volumes. Edited by Reinhard Lauth, Erich Fuchs, Hans Gliwitzky, Ives Radrizzani, Günter Zöller, et al., Stuttgart-Bad Cannstatt 1962 ff. (to be completed in 2010).

It is organized into four parts. Part I: Published Works Part II: Unpublished Writings Part III: Correspondence Part IV: Lecture Transcripts.

Works in English

Attempt at a Critique of All Revelation. Trans. Garrett Green. New York: Cambridge University Press, 1978 (Translation of Versuch einer Kritik aller Offenbarung, 1st ed. 1792, 2nd ed. 1793).

Early Philosophical Writings Trans. and ed. Daniel Breazeale. Ithaca: Cornell University Press, 1988. (Contains Selections from Fichte's Writings and Correspondence from the Jena period, 1794–1799).

Foundations of the Entire Science of Knowledge (1794/95, 2nd ed. 1802). Translation of: Grundlage der gesamten Wissenschaftslehre, Fichte's first major exposition of the Wissenschaftlehre. In: The Science of Knowledge, trans. and ed. Peter Heath and John Lachs. Cambridge: Cambridge University Press, 1982.

Foundations of Natural Right. Trans. Michael Baur. Ed. Frederick Neuhouser. Cambridge: Cambridge University Press, 2000. (Translation of Grundlage des Naturrechts 1796/97).

Foundations of Transcendental Philosophy (Wissenschaftslehre) nova methodo (1798/99). Trans. and ed. Daniel Breazeale. Ithaca, NY: Cornell University Press, 1992.

The System of Ethics according to the Principles of the Wissenschaftslehre (1798). Ed. and trans. Daniel Breazeale and Günter Zöller. Cambridge University Press, 2005.

Introductions to the Wissenschaftslehre and Other Writings. Trans. and ed. Daniel Breazeale. Indianapolis, and Cambridge: Hackett, 1994. (Contains mostly writings from the late Jena period, 1797–1799).

The Vocation of Man . Trans. Peter Preuss. Indianapolis. (Translation of Die Bestimmung des Menschen (1800).

A Crystal Clear Report to the General Public Concerning the Actual Essence of the Newest Philosophy: An Attempt to Force the Reader to Understand. Trans. John Botterman and William Rash. In: Philosophy of German Idealism, pp. 39–115. (Translation of Sonnenklarer Bericht an das grössere Publikum über das Wesen der neuesten Philosophie, 1801).

The Science of Knowing: J. G. Fichte's 1804 Lectures on the Wissenschaftslehre. Ed. and trans. Walter W. Wright. Albany, NY: State University of New York Press. 2005.

Characteristics of the Present Age (Die Grundzüge des gegenwärtigen Zeitalters, 1806). In: The Popular Works of Johann Gottlieb Fichte, 2 vols., trans. and ed. William Smith. London: Chapman, 1848/49. Reprint, London: Thoemmes Press, 1999.

Addresses to the German Nation (1808), ed. and trans. Gregory Moore. Cambridge University Press, 2008.

Secondary sources

Arash Abizadeh. "Was Fichte an Ethnic Nationalist?" History of Political Thought 26.2 (2005): 334–359.

Daniel Breazeale. "Fichte's 'Aenesidemus' Review and the Transformation of German Idealism" The Review of Metaphysics 34 (1980/1) 545–68.

Daniel Breazeale and Thomas Rockmore (eds) Fichte: Historical Contexts/Contemporary Controversies. Atlantic Highlands: Humanities Press, 1997.

Franks, Paul, All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism, Cambridge: Harvard University Press, 2005

Dieter Henrich. "Fichte's Original Insight" Contemporary German Philosophy 1 (1982) 15–52.

T. P. Hohler. Imagination and Reflection: Intersubjectivity. Fichte's 'Grundlage' of 1794. The Hague: Nijhoff, 1982.

Wayne Martin. Idealism and Objectivity: Understanding Fichte's Jena Project. Stanford: Stanford University Press, 1997.

Frederick Neuhouser. Fichte's Theory of Subjectivity. Cambridge: Cambridge University Press, 1990.

Peter Suber. Science of Knowledge">"A Case Study in Ad Hominem Arguments: Fichte's Science of Knowledge," Philosophy and Rhetoric, 23, 1 (1990) 12–42.

Robert R Williams. Recognition: Fichte and Hegel on the Other. Albany: State University of New York Press, 1992.

Xavier Tilliette, Fichte. La science la liberté, pref. by Reinhard Lauth, Vrin, 2003

Gunther Zoller. Fichte's Transcendental Philosophy: The Original Duplicity of Intelligence and Will. Cambridge: Cambridge University Press, 1998.

Rainer Schafer. Johann Gottlieb Fichtes >Grundlage der gesamten Wissenschaftslehre< von 1794. Darmstadt: Wissenschaftliche Buchgesellschaft, 2006.

Ulrich Schwabe. Indivdiuelles und Transindividuelles Ich. Die Selbstindividuation reiner Subjektivität und Fichtes "Wissenschaftslehre nova methodo". Paderborn 2007.

References

External links

Outlines of the Doctrine of Knowledge

The North American Fichte Society

Works by Fichte, original German texts

Internationale Johann-Gottlieb-Fichte-Gesellschaft

KULTUR & KONGRESSWERK-fichte - Eventlocation in Magdeburg, named after Johann-Gottlieb Fichte

A Case Study in Ad Hominem Arguments: Fichte's Science of Knowledge

Works online

Addresses to the German Nation (1922). (Trs. R.F. Jones and G.H. Turnbull.) IA (UToronto)

The Destination of Man (1846). (Tr. Mrs. Percy Sinnett.) IA (UToronto)

(French) Doctrine de la science (Paris, 1843). Google (Harvard) Google (Oxford) Google (UMich)

Johann Gottlieb Fichte’s Popular Works (1873). (Tr. William Smith.) IA (UToronto)

New Exposition of the Science of Knowledge (1869). (Tr. A.E. Kroeger.) Google (Harvard) Google (NYPL) IA (UToronto)

On the Nature of the Scholar (1845). (Tr. William Smith.) IA (UToronto)

The Popular Works of Johann Gottlieb Fichte (1848–49). (Tr. William Smith.)

* Volume 1, 1848. Google (Oxford) IA (UToronto) 4th ed., 1889. IA (UIllinois) IA (UToronto)

* Volume 2, 1849. IA (UToronto) 4th ed., 1889. Google (Stanford) IA (UIllinois) IA (UToronto)

The Science of Ethics as Based on the Science of Knowledge (1897). (Tr. A.E. Kroeger.) Google (UMich) IA (UToronto)

The Science of Knowledge (1889). (Tr. A.E. Kroeger.) IA (UToronto)

The Science of Rights (1889). (Tr. A.E. Kroeger.) IA (UCal)

(German) Versuch einer Kritik aller Offenbarung (Königsberg, 1792). 2nd ed., 1793. Gallica Google (Oxford) Google (Oxford-Taylor)

The Vocation of Man (1848). (Tr. William Smith.) Google (Oxford) 1910. Google (UCal)

The Vocation of the Scholar (1847). (Tr. William Smith.) IA (UCal)

The Way Towards the Blessed Life (1849). (Tr. William Smith.) Google (Oxford)

Category:1762 births Category:1814 deaths Category:People from the District of Bautzen Category:Continental philosophers Category:Deaths from typhus Category:German philosophers Category:German-language philosophers Category:18th-century philosophers Category:Idealists Category:German Lutherans Category:People from the Electorate of Saxony Category:University of Jena faculty Category:University of Erlangen-Nuremberg faculty Category:Humboldt University of Berlin faculty Category:Infectious disease deaths in Germany Category:Christian philosophers Category:German idealism Category:18th-century German people Category:19th-century German people

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Fichte: Destiny of Man Part 1

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Duration: 9:58
Published: 2010-02-20
Uploaded: 2010-08-27
Author: Jenawahrheit

Concerning Johann Gottlieb Fichte

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Published: 2010-03-01
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Published: 2007-04-17
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Students from Fichte Gymnasium in Krefeld, Germany learn to square dance with partners from Palisades High School in Kintnersville, PA.

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Duration: 9:30
Published: 2010-02-15
Uploaded: 2010-07-30
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8 Fm Fichte

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Duration: 4:54
Published: 2008-08-04
Uploaded: 2010-12-25
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mein Rottenkollege fällt eine 8 Fm Fichte bei einer Durchforstung mit zuhilfenahme der winde unseres Rückezuges.

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Duration: 5:11
Published: 2009-06-16
Uploaded: 2010-10-21
Author: zaphod319

Sie ist unser häufigster Nadelbaum und wichtigster Holzlieferant: die Fichte. Sie wächst schnell und ist anspruchslos, doch in Monokulturen angebaut, ist sie anfällig für Borkenkäfer und Windwurf. Der Laie verwechselt die Fichte gerne mit der Tanne, dabei ist die Unterscheidung gar nicht schwierig. Wir stellen die Fichte vor - von der Nadel bis zum Zapfen. Und Sie werden nie mehr Fichte mit Tanne verwechseln ... Die Fichte ist ein immergrüner Nadelbaum. Sie gehört zur Familie der Kieferngewächse. In Mitteleuropa gibt es nur eine natürlich vorkommende Art: die Gemeine Fichte, mit dem botanischen Namen Picea abies. Sie wächst bevorzugt in feuchten und kühlen Lagen, weswegen sie bei uns eigentlich ein Gebirgsbaum ist. Da sie aber anspruchslos und zudem ein wichtiger und rentabler Holzlieferant ist, wird sie auch in tieferen Lagen angebaut - in der Regel in Monokulturen. Die Gefahren der Monokultur Trockene Sommer und zunehmende Luftverschmutzung schwächen die Bäume. Hinzu kommt, dass Fichten in Monokulturen anfällig sind für massenhaft auftretende Schädlinge wie beispielsweise den Borkenkäfer. Im Nationalpark Bayerischer Wald wurden Ende der 80er-Jahre mehr als 30 Quadratkilometer Fichtenwald durch den Borkenkäfer zerstört. Die Fichte Merkmale: * Familie: Kieferngewächse * Höhe: bis 60 Meter * Krone: kegelförmig * Stamm: gerade * Borke: rotbraun, daher wird die Fichte fälschlicherweise auch als "Rottanne" bezeichnet * Nadeln: stehen rund um den Zweig und sind stechend spitz ...

Holzeinschlag Frischholz Fichte

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Fichte-Gymnasium (German Senior High School in Krefeld) Imagefilm, Produktion: Matthias Ritters, 2010

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Costanzo Preve parla dell'idealismo tedesco, Fichte, Hegel e Marx e della sua valenza anticapitalistica.

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Uploaded: 2010-10-16
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tijdens toetsweek in de tussen uren doe je dit...

Glimmer of hope - let us resist -

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Duration: 4:13
Published: 2008-04-22
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Clip on emule system razorbak 3.0 Nationalism is a term referring to doctrine[1] or political movement[2] that holds that a nation, usually defined in terms of ethnicity or culture, has the right to constitute an independent or autonomous political community based on a shared history and common destiny.[3] Most nationalists believe the borders of the state should be congruent with the borders of the nation.[4] However, recently nationalists have rejected the concept of "congruency" for sake of its reciprocal value. Contemporary nationalists would argue that the nation should be administered by a single state, not that a state should be governed by a single nation. Occasionally, nationalist efforts can be plagued by chauvinism or imperialism. These ex-nationalist efforts such as those propagated by fascist movements in the twentieth century, still hold the nationalist concept that nationality is the most important aspect of one's identity, while some of them have attempted to define the nation, inaccurately, in terms of race or genetics. Some contemporary nationalists reject the racist chauvinism of these groups, and remain confident that national identity supersedes biological attachment to an ethnic group. Nationalists see nations as an inclusive categorization of human beings - assigning every individual to one specific nation. In fact, nationalism sees most human activity as national in character. Nations have national symbols, a national culture, a national music and ...

Baumfällung, Fichte 50cm mit Stihl 046

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Published: 2010-03-31
Uploaded: 2011-01-10
Author: MrFendtman

Kompletter Fällvorgang bei einer Fichte, Durchmesser ca. 50cm, Zeitpunkt : 30.03.2010, ca. 14:00 Uhr

Bonsai: Baumbesprechung einer Fichte mit Walter Pall

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Uploaded: 2010-09-03
Author: pitfile

Baumkritik einer eigenwilligen Bonsai Gestaltung während des Spätsommertreffens von Walter Pall in Attenham.

Fällen einer "Sturm" Fichte

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Published: 2008-03-27
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Author: tranny1978

fällen einer 3 fm Fichte die von Emma angeschoben wurde und auf einer zweiten lag.

Henri Sigfridsson: Jean Sibelius Die Fichte (The Spruce).

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Stadthalle Oberursel/ Taunus. Dienstag, den 5. Juni 2007 Henri Sigfridsson, Finland 1. Preisträger International Beethoven Competition Bonn 2005 spielt Werke von Ludwig van Beethoven, Franz Liszt und Fryderyk Chopin. Veranstalter: Chopin-Gesellschaft Taunus eV Frau Ilse Schwarz-Schiller,...

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Duration: 4:09
Published: 2009-08-01
Uploaded: 2010-12-07
Author: ChristianBrasil2

Eu no pasado. Acho que era 2006. Für alle Deutschen und Leute die Ahnung haben. Ja, ich hätte den Wurzelanlauf früher wegschneiden können. Aber ich hab's ja noch gemerkt. Und ja die Fichte war zu weit nach rechts geschnitten. Ich wollte sie circa einen halben Meter weiter links haben. Zur Säge: Is ne Stihl 660, bei der das Standgas etwas zu niedrig eingestellt war. Tolle Säge. Fürs entasten auf Dauer zu schwer - hab das im Eichenhieb machen müssen - weil die 046 der Azubi unter mir hatte. Bevorzuge die 046/460 weil man mit der alles machen kann und sie gut Power hat. Für alle die das anschauen um was zu lernen: Der Baum war als gerade stehend geschnitten. Bei Vorhängern lässt man ein Halteband stehen. Bei Rückhängern setzt man den Keil früher und besser zwei oder mehr davon. Zu Seithängern sag ich jetzt nix - das sollten auf jeden Fall Leute machen die Ahnung haben. 1. Fallkerb anlegen: Der Fallkerb gibt die Richtung an in die der Baum fällt. Fällt er woanders hin hat man in der Regel irgendwas falsch gemacht (das muss aber nicht sein - man kann halt nicht in den Baum reingucken und es gibt immer mal Überraschungen); die Schnitte vom Fallkerb müssen sich sauber treffen!!! man unterschneidet nicht oder lässt da irgendwas an Holz im Fallkerb stehen!!!. 2. Man schneidet den Baum nicht ab, sonder lässt eine Bruchleiste stehen: Das heisst zwischen dem was ich vorne rausgeschnitten habe (Fallkerb) und dem was ich hinten durchschnitt war immer noch Holz!!! Und zwar ein sauberes ...

Fällen einer Fichte (BHD 45cm) (Rückhänger)

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Published: 2009-01-21
Uploaded: 2010-10-26
Author: Forstmike

Die Fichte ist als Rückhänger zu definieren. Sie hängt in eine Buchenkultur, muss aber entgegengesetzt gefällt werden. Dazu ist Keilarbeit erforderlich. Nachdem der Nachsetzkeil nicht ausreicht, kommt Trick 17 (2 Keile übereinander) zum Einsatz. Nach 32 Jahren Berufserfahrung hat man den Dreh raus, kann aber immer noch dazu lernen. Anmerkung: Man muss halt wissen, was man macht!

Die Fichte - Baumschnitt

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Published: 2007-10-19
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Baumchirurgie Saller

Worte großer deutscher Geister / Johann Gottlieb Fichte (1)

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Published: 2010-05-28
Uploaded: 2010-12-07
Author: Heerbald

Johann Gottlieb Fichte Der Philosph Johann Gottlieb Fichte war einer der herausragendsten Philosophen des deutschen Idealismus. Sein Hauptwerk ist die "Wissenschaftslehre", in der er die prinzipielle Begründung der gesamten Philosophie darlegt. Johann Gottlieb Fichte wurde am 19. Mai 1762 in Rammenau in der Oberlausitz geboren. Er wuchs in ärmlichen Verhältnissen auf. Ein fürstliches Stipendium ermöglichte ihm den Besuch der Stadtschule in Meißen. Ab dem Jahr 1780 studierte er zunächst in Jena und dann in Leipzig Theologie. Im Jahr 1790 kam Fichte erstmals mit Immanuel Kants "Kritik der reinen Vernunft" in Berührung. Das Werk hinterließ großen Eindruck auf ihn. Daraufhin verfasste er im Jahr 1792 in nur kurzer Zeit seine Schrift "Versuch einer Kritik aller Offenbarung". Zu seinen weiteren Werken zählen unter anderem die Titel "Sittenlehre" (1798), "Die Bestimmung des Menschen" (1800), "Die Grundzüge des gegenwärtigen Zeitalters" (1804 - 1805) oder "Anweisung zum seligen Leben" (1806). Johann Gottlieb Fichte starb am 19. Januar 1814 in Berlin.

Baumfällung: Eine grosse Fichte wird gefällt

Order: Reorder
Duration: 6:28
Published: 2009-02-07
Uploaded: 2010-12-31
Author: Forstmike

Ich, Forstmike, beim Fällen von Fichten-Starkholz. Der Stamm wird 20 m lang und hat einen Mittendurchmesser von 60 cm. Die Krone ergab dann noch 2 Industriehölzer von je 6 m länge.