The Literary Situation at Jena
go to Bavaria, where they were looked on with envy by those who remained. Hegel later corresponded with Niethammer. In January 1801 then, Hegel appeared in Jena, one more Swabian amongst many already there, where he would spend the next six years of his life.
The Difference between the System of Philosophy of Fichte and Schelling
- The need for philosophy
- The idea of a fundamental principle
- The history of philosophy
The Dissertation on the Orbit of the Planets
b) their speed (distance from the sun and time of revolution)
Defending the Habilitationschrift
The Jena Courses
- Winter 1801, Logic and Metaphysics, 3 to 4 pm, 11 hearers.
- Summer 1802, similar, following Schelling.
- Winter 1802, Logic and Metaphysics, following a textbook that is soon to appear. The course is to include Natural Law.
- Summer 1803. All Philosophy, following a projected Compendium. Rosenkranz comments that Hegel was very involved in writing at this point.
- Winter 1803, System of Speculative Philosophy, including Logic and Metaphysics, or Transcendental Idealism; Philosophy of Nature; and Philosophy of Mind.
- Summer 1804, no course, perhaps for want of students.
- Winter 1804, same as winter 1803. He has 30 students, including Bachmann, and from now on 20 to 30 students.
- Summer 1805, Natural Law, and the above course.
- Winter 1805, History of Philosophy, Realphilosophie (i.e. Nature and Mind), Mathematics (arithmetic and geometry, using books by Stahl and Lorenz) Gabler, the successor of Hegel at Berlin appreciated this course.
- Summer 1806, Philosophy of Nature and Mind, Speculative Philosophy, including Phenomenology and Logic
- Winter 1806, Speculative Philosophy again.
The Critical Journal Of Philosophy 1802 to 1803
- Aenedisemus (1794) which was reviewed by Fichte, and
- Critique of Theoretical Philosophy (1801)
“Far from becoming the organic whole of the spirit of a people, degenerated into a police state of the worst kind, in which the Ephorate, overseeing everything, reduces to nothing the freedom of private life and just as much the possibility of an authentically public life.” (304)Hegel envisions in place of this an objective freedom where morality and legality are at one. The moral subject of Kant and Fichte is estranged from the idea of a Republic (Gemeinwesen) where he would be at home. Thus patriotism is foreign to him.