Intellectual outlook

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Intellectual intuition (also intellectual intuition ) denotes the ability to directly cognize the principles of human knowledge and reality. The term became a central category , especially in German idealism , with Johann Gottlieb Fichte and Friedrich Wilhelm Joseph Schelling .

While for Immanuel Kant the sensual perception is evoked by an external object that exists independently of humans and only mathematics has a "non-empirical perception" for the construction of concepts, the concept becomes an essential starting point for their philosophy in Fichte and Schelling. For them, “intellectual intuition” initially means nothing more than the act in which the ego reflects on itself. In the act of looking at an object, the ego not only becomes aware of itself, but creates itself. For Fichte and Schelling, this becomes the starting point of their transcendental-idealistic systems.

Concept history

The visio intellectualis in Nikolaus von Kues , with which he describes the knowledge of God ( scientia Dei ), according to which every person strives for his highest happiness (Nikolaus von Kues, De Possest 38), is regarded as preliminary stages of the concept of intellectual outlook . The early Kant still stands in this tradition, who speaks of a divine view ( divinus autem intuitus ) that is independent of objects. Later, in the first main part of the Critique of Pure Reason, Kant initially rejects the possibility of an intellectual intuition, since it is absolutely non-sensual and therefore lies “beyond our cognitive faculties” (KrV B 307). In the second part of the KdrV, the "Transcendental Methodology", however, he grants mathematics as the only science the ability to construct concepts by means of a "non-empirical view" (B 741), which enables mathematics to " happy and thorough to be able to expand ". This was the decisive starting point for Schelling's constructivist understanding of the "intellectual view" in his middle creative phase. For Friedrich Heinrich Jacobi , intellectual outlook is the "immediate basis of all philosophy and religion".

With JG Fichte and FWJ Schelling , intellectual perception becomes a central category of their philosophical systems. For Fichte, for example, the intellectual perception is “the immediate consciousness that I am acting and what I am doing” and so is “the only fixed point of view for philosophy”. It cannot be expressed conceptually, but only experienced. For Schelling, intellectual perception is the “organ of all transcendental thinking”.

The concept of intellectual perception is taken over from romantic thinking and opposed to the discursive thinking of school philosophy and that of Kant. So z. B. Novalis the intellectual intuition as the “original act” of the ego , in which the opposition of feeling and reflection is conveyed. For Friedrich Hölderlin , intellectual intuition is the poet's ability to sense unity in the face of the separation of the parts and their falling apart.

Hegel's criticism of intellectual outlook is in the context of his general criticism of Schelling. As the “elevation to the standpoint of pure knowledge” it has the right moment to reject all external determinations, but remains a “subjective postulate” insofar as it does not stand in the objective movement of the concept .

literature

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Remarks

  1. ↑ Immanuel Kant: De mundi sensibilis atque intelligibilis forma et principiis , § 10th Academy edition, vol. 2, p. 397.
  2. ^ See FH Jacobi, Werke (1812–1825) 4/1, XXI. XXXIX.
  3. ↑ See JG Fichte, Akademie-Ausgabe Vol. 1, p. 463
  4. ↑ FWJ Schelling, Works, ed. KFA Schelling (1856-1861) Vol. 3, p. 369
  5. ↑ Novalis, Schriften , ed. by P. Kluckhohn, Vol. 2 (1929), p. 350.
  6. ↑ Hölderlin, Große Stuttgarter Ausgabe, Vol. 4/1, pp. 269f.
  7. ↑ Hegel, Jubilee Edition, Vol. 4, p. 81
  8. ↑ Hegel, Jubilee Edition, Vol. 5, p. 50
  9. ↑ Hegel, Jubilee Edition, Vol. 4, pp. 81f.