تاثیر فیشته از واقعیت موثر ماکیاولی در سیاست و فراروی از آن در سپهر اخلاقی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
سیاست برای فیشته یکی از مهم تری مسائلی است که رد پای آن تقریبا در همه دوره های فکری اش قابل مشاهده است. او در دوره ینا کتاب مهم بنیادهای حق طبیعی و در دوره برلین مقاله درباره ماکیاولی و کتاب خطابه هایی به ملت آلمان را در فلسفه سیاسی می نویسد. سیاست نظری فیشته در گسستی که ماکیاولی میان مبانی متافیزیکی با سیاست نظری ایجاد می کند منطق خود را به دست آورده و نظریه ای فلسفی برای سیاست تدوین می کند. مسأله اساسی نوشتار حاضر این است که نشان دهد چگونه فلسفه سیاسی فیشته در دوره ینا برای اینکه قابل فهم شود بدون درک فلسفه سیاسی ماکیاولی ممکن نیست؟ نگارنده در این مجال سعی می کند تا با روش توصیفی – تحلیلی توضیح دهد که فیشته با اینکه جهان اخلاقی را غایت مناسبات سیاسی می دانست، اما از بسیاری جهات در سیاست پایبند منطقی است که ماکیاولی در سیاست ایجاد می کند. او با تاثیرپذیری از ماکیاولی مناسبات سیاسی را بر پایه واقعیت موثر معنی می کند و با بنیادی دانستن سیاست در تکوین آگاهی، خودآگاهی و ابژکتویته همانند ماکیاولی برای سیاست نقش تکوینی قائل می شود و با اعتقاد به اینکه استبداد سیاسی نقش کانونی در تعین قانون اساسی دارد مطلق خود را به شهریار ماکیاولی نزدیک می سازد.Fichte's effect of Machiavelli's effective reality in politics and overcoming it in the moral sphere
There is no mention of Machiavelli in Fichte's works until 1806. In 1806, Fichte spoke about Machiavelli for the first time in the article "About Machiavelli", then in the book "Addresses to the German Nation" written in 1808, he finds Machiavelli important again and tries to Inspired by Machiavelli, who introduced the concept of the nation in political philosophy, to create a logic to explain the German nation, for this purpose, by receiving the similarity between the state of faith and the Italian two centuries ago, he speaks of a nation that in the states Has spread its local small. In his view, the concept of the German nation is a common situation and condition that is scattered throughout the entire geography of Germany and as a common reality, gathers all German people and intellectuals under one general reality. In his speeches, he is looking for a way to reduce the cultural and political influence of France over Germany. Fichte states that if Germany wants to be saved from political and cultural backwardness, the way is to develop and reveal the inner power of the German nation instead of relying on external power.Although Fichte did not mention Machiavelli in the period of Jena when he wrote his two important books, namely, the doctrine of knowledge and the foundation of natural right, it is apparently in this period that Fichte, like Machiavelli, used effective truth in explaining relations in explaining politics. He finds it important to be political and with this explanation he goes to the establishment of his political system. He does not mention Machiavelli in the foundation of natural right where he explains his philosophy of right and politics, but Fichte seems to have been influenced by Machiavelli in his theoretical politics. In this way, although in Fichte's works, we encounter Machiavelli in the Berlin period, that is, the time when nothing was left of Germany but multiple weak governments, but in the Jena period, he also in political philosophy, in a way, in the land that Machiavelli in Shahriar creates and explains his political philosophy.The main problem of this article is to show how Fichte's political philosophy in the Jena period cannot be properly understood without considering Machiavelli's political thought and situation. Although Fichte considered the moral world to be the end of political relations, in many ways he adheres to the logic that Machiavelli creates in politics. Influenced by Machiavelli, he interprets political relations based on effective truth, and considering national unity, the rule of law and public interests as fundamental, he explains rights and politics through recognition. By explaining law and politics, Fichte brings politics, which in Machiavelli was considered the center of human relations, into the realm of consciousness and objectivity, and in this way, the logic of Machiavelli's politics is implemented in the realm of philosophy and opinion. bringsThe author has written this article with a descriptive and analytical method, and the author's goal in writing this article is to present a picture of Fichte's subjective idealism, based on which to show how Fichte's philosophical ontology interacts with the issues that Machiavelli was involved with in his political thought, and ontology Philosophically, he fertilizes himself in the shadow of the possibilities created in Machiavelli's political thought, and in this way, Fichte's subjective idealism can be explained in the political situation and national unity of Germany.ConclusionFrom what has been said, Machiavelli was able to activate the intellectual errors of classical political thought through the effective truth plan in the political system, and by destroying the old political foundations, he built his politics on its ruins. , presented a logic for politics that after him many thinkers of political philosophy, including Fichte, were influenced by it. Although Fichte was an idealist in the ethical system and also in politics he considered the ethical system as an end for the political system, but in many ways he thinks in politics based on the logic that Machiavelli founded the political system on. For this reason, the explanation of Fichte's political philosophy cannot be understood without considering the territory that Fichte opens in theoretical politics.
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