Immanuel Hermann Fichte (; ; ennobled as Immanuel Hermann von Fichte in 1863; 18 July 1796 – 8 August 1879) was a German philosopher and son of Johann Gottlieb Fichte. In his philosophy, he was a theist and strongly opposed to the Hegelian School.

Life
Fichte was born in Jena. He early devoted himself to philosophical studies, being attracted by the later views of his father, which he considered essentially theistic. He graduated from the University of Berlin in 1818. Soon after, he became a lecturer in philosophy there. He also attended the lectures of Georg Wilhelm Friedrich Hegel, but felt averse to what he deemed to be his pantheistic tendencies. As a result of semi-official suggestions, based on official disapproval of his supposedly liberal views, he decided, in 1822, to leave Berlin, and accepted a professorship at the gymnasium in Saarbrücken. In 1826 he went in the same capacity to Düsseldorf. In 1836 he became an extraordinary professor of philosophy at the University of Bonn, and in 1840 full professor. Here he quickly became a successful and much admired lecturer. Dissatisfied with the reactionary tendencies of the Prussian Ministry of Education, he accepted a call to the chair of philosophy at the University of Tübingen in 1842 where he continued to give lectures on all philosophic subjects until his retirement in 1875 when he moved to Stuttgart. He died in Stuttgart on 8 August 1879.

In 1837, Fichte founded the Zeitschrift für Philosophie und speculative Theologie and edited from then on. In 1847, the name was changed to Zeitschrift für Philosophie und philosophische Kritik. Publication was suspended 1848–1852, after which Hermann Ulrici and Johann Ulrich Wirth joined him as editors.  This journal served as an organ of Fichte's views, especially on the subject of the philosophy of religion, where he was in alliance with C. H. Weisse (with whom he regularly corresponded after 1829); but, whereas Weisse thought that the Hegelian structure was sound in the main, and its imperfections might be mended, Fichte held it to be defective, and spoke of it as a masterpiece of erroneous consistency or consistent error. Fichte's general views on philosophy seem to have changed considerably as he gained in years, and his influence has been impaired by certain inconsistencies and an appearance of eclecticism, which is strengthened by his predominantly historical treatment of systems, his desire to include divergent systems within his own, and his conciliatory tone.

Philosophical work
The great aim of his speculations was to find a philosophic basis for the personality of God, and for his theory on this subject he proposed the term "concrete theism." His philosophy attempts to reconcile monism (Hegel) and individualism (Herbart) by means of monadism (Leibniz). He attacks Hegelianism for its pantheism, lowering of human personality, and imperfect recognition of demands of the moral consciousness. God, he says, is to be regarded not as an absolute but as an Infinite Person, whose desire it is that he should realize himself in finite persons. These persons are objects of God's love, and he arranges the world for their good. The direct connecting link between God man is the genius, a higher spiritual individuality existing fan by the side of his lower, earthly individuality. Fichte advocates an ethical theism, and his arguments might be turned to account by the apologist of Christianity. In conception of finite personality he recurs to something like monadism of Leibniz. His insistence on moral experience connected with his insistence on personality.

One of the tests which Fichte discriminates the value of previous systems is adequateness with which they interpret moral experience. The same reason that made him depreciate Hegel made him praise Krause (panentheism) and Schleiermacher, and speak respectfully of English philosophy. It is characteristic of Fichte's most excessive receptiveness that in his latest published work, Der neuere Spiritualismus (1878), he supports his position by arguments of a somewhat occult or theosophical cast, not unlike that adopted by F. W. H. Myers.

The regeneration of Christianity, according to Fichte, would consist in its becoming the vital and organizing power in the state, instead of being occupied solely, as heretofore, with the salvation of individuals.

Works
De philosophiae novae Platonicae origine (1818).
Sätze zur Vorschule der Theologie (1826). University of California.
Beiträge zur Charakteristik der neueren Philosophie (1829). Harvard. 2nd edition, 1841. Gallica; NYPL.
Johann Gottlieb Fichtes Leben und literarischer Briefwechsel (1830–31). 2 volumes.
Volume 1, 1830. 2nd edition, 1862. Oxford; Stanford; University of Göttingen.
Volume 2, 1831. NYPL. 2nd edition, 1862. Oxford; Stanford.
Über Gegensatz, Wendepunkt und Ziel heutiger Philosophie (1832). University of Michigan.
Grundzüge zum Systeme der Philosophie (1833–1846). 3 volumes.
Volume 1, 1833. Das Erkennen als Selbsterkennen. Gallica.
Volume 2, 1836. Die Ontologie. Gallica; University of Michigan.
Volume 3, 1846. Die speculative Theologie oder allgemeine Religionslehre. Gallica.
Die Idee der Persönlichkeit und die individuelle Fortdauer (1834). 2nd edition, 1855.
De principiorum contradictionis (1840). Gallica.
System der Ethik (1850–53). 2 volumes.
Volume 1, 1850. Gallica; NYPL; Stanford; University of Michigan.
Volume 2, part 1, 1851. Gallica; NYPL; Oxford (1&2); University of Michigan (1&2).
Volume 2, part 2, 1853. Gallica; NYPL.
Anthropologie, Die Lehre von der menschlichen Seele (1856). Gallica; Lane; University of Michigan. 2nd edition, 1860. Oxford; Oxford (Taylor). 3rd edition, 1876.
Über den Unterschied zwischen ethischem und naturalistischem Theismus (1857).
Zur Seelenfrage, Eine philosophische Confession (1859). University of California.
  Contributions to Mental Philosophy (1860). Harvard.
Psychologie. Die Lehre vom bewussten Geiste des Menschen (1864–73). 2 volumes. Oxford; University of Michigan.
Volume 1, 1864.
Volume 2, 1873. Harvard.
Die Seelenfortdauer und die Weltstellung des Menschen (1867).
Vermischte Schriften zur Philosophie, Theologie und Ethik (1869). 2 volumes. Oxford.
Volume 1. Gallica.
Volume 2. Gallica.
Die theistische Weltansicht und ihre Berechtigung (1873). Oxford; University of Michigan.
Fragen und Bedenken über die nächste Fortbildung deutscher Speculation (1876). Gallica; Oxford; University of Michigan.
Der neuere Spiritualismus, sein Wert und seine Täuschungen (1878). Oxford.

He also edited the complete works and literary correspondence of his father. Some of his works were translated by J. D. Morell under the title of Contributions to Mental Philosophy (1860).

Notes

References
  This work in turn cites:
 R. Eucken, Zur Erinnerung I. H. F., in Zeitschrift für die Philosophie, cx. (1897)
C. C. Scherer, Die Gotteslehre von I. H. F. (1902)

  This work cites the same sources as the 1911 Encyclopædia Britannica's and in addition:
 Erdmann, J. E., History of Philosophy (3 vols., London 1890)
 

1796 births
1879 deaths
Writers from Jena
People from Saxe-Weimar
19th-century German philosophers
Humboldt University of Berlin alumni
Academic staff of the University of Bonn
Academic staff of the University of Tübingen
임마누엘 피히테(Immanuel Hermann Fichte, 1796년 7월 18일 ~ 1879년 8월 8일)는 독일인 철학자이자 요한 고틀리프 피히테의 아들이다. 임마누엘 피히테의 철학에서 그는 유신론자였으며 빌헤겔 학파에 강하게 반대했던 인물이다.

생애 
예나에서 태어났다. 아버지의 영향을 받아 초기에 철학 연구에 헌신했다. 1818년 베를린 훔볼트 대학교를 졸업했다. 얼마 지나지 않아 그곳에서 철학의 강사가 되었다. 또, 게오르크 빌헬름 프리드리히 헤겔의 강의에 참여했으나 반감이 생겼다. 그는 1822년 베를린을 떠나기로 마음먹고 자르브뤼켄 김나지움의 교수직을 수락했다. 1826년 뒤셀도르프의 교수직으로 옮겼다. 1836년, 본 대학교의 철학 과외 교수가 되었고 1840년 정식 교수가 되었다. 1842년 튀빙겐 대학교의 철학 의장자리를 수락했고 그곳에서 1875년 은퇴 시까지 모든 철학 주제의 강의를 계속하다가 슈투트가르트로 이주했다. 1879년 8월 8일 슈투트가르트에서 사망했다.

1837년, 피히테는 《철학과 반성적 신학을 위한 잡지》(Zeitschrift für Philosophie und speculative Theologie)를 창간했고 그 뒤로 편집을 맡았다. 1847년 "Zeitschrift für Philosophie und philosophische Kritik"로 이름이 바뀌었다. 이 출판은 1848년부터 1852년까지 휴간했다.

작품 
 De philosophiae novae Platonicae origine (1818).
 Sätze zur Vorschule der Theologie (1826). University of California.
 Beiträge zur Charakteristik der neueren Philosophie (1829). Harvard. 2nd edition, 1841. Gallica; NYPL.
 《요한 고틀립 피히테의 삶과 서신들》(Johann Gottlieb Fichtes Leben und literarischer Briefwechsel, 1830~1831)
 Volume 1, 1830. 2nd edition, 1862. Oxford; Stanford; University of Göttingen.
 Volume 2, 1831. NYPL. 2nd edition, 1862. Oxford; Stanford.
 《근대 철학의 대조, 전환점 그리고 목표》(Über Gegensatz, Wendepunkt und Ziel heutiger Philosophie, 1832)
 《철학 체계의 원리》(Grundzüge zum Systeme der Philosophie, 1833~1846)
 Volume 1, 1833. Das Erkennen als Selbsterkennen. Gallica.
 Volume 2, 1836. Die Ontologie. Gallica; University of Michigan.
 Volume 3, 1846. Die speculative Theologie oder allgemeine Religionslehre. Gallica.
 Die Idee der Persönlichkeit und die individuelle Fortdauer (1834). 2nd edition, 1855.
 De principiorum contradictionis (1840). Gallica.
 《윤리학의 체계》(System der Ethik, 1850~1853)
 Volume 1, 1850. Gallica; NYPL; Stanford; University of Michigan.
 Volume 2, part 1, 1851. Gallica; NYPL; Oxford (1&2); University of Michigan (1&2).
 Volume 2, part 2, 1853. Gallica; NYPL.
 Anthropologie, Die Lehre von der menschlichen Seele (1856). Gallica; Lane; University of Michigan. 2nd edition, 1860. Oxford; Oxford (Taylor). 3rd edition, 1876.
 Über den Unterschied zwischen ethischem und naturalistischem Theismus (1857).
 Zur Seelenfrage, Eine philosophische Confession (1859). University of California.
  Contributions to Mental Philosophy (1860). Harvard.
 Psychologie. Die Lehre vom bewussten Geiste des Menschen (1864–73). 2 volumes. Oxford; University of Michigan.
 Volume 1, 1864.
 Volume 2, 1873. Harvard.
 Die Seelenfortdauer und die Weltstellung des Menschen (1867).
 Vermischte Schriften zur Philosophie, Theologie und Ethik (1869). 2 volumes. Oxford.
 Volume 1. Gallica.
 Volume 2. Gallica.
 《세계에 대한 신학적 관점과 그 정당화》(Die theistische Weltansicht und ihre Berechtigung, 1873)
 《윤리적 신학과 자연주의적 신학의 차이점에 관하여》(1875)
 Fragen und Bedenken über die nächste Fortbildung deutscher Speculation (1876). Gallica; Oxford; University of Michigan.
 Der neuere Spiritualismus, sein Wert und seine Täuschungen (1878). Oxford.

참고 자료 
  This work in turn cites:
 R. Eucken, Zur Erinnerung I. H. F., in Zeitschrift für die Philosophie, cx. (1897)
 C. C. Scherer, Die Gotteslehre von I. H. F. (1902)
 
  This work cites the same sources as the 1911 Encyclopædia Britannica's and in addition:
 Erdmann, J. E., History of Philosophy (3 vols., London 1890)
 

1796년 출생
1879년 사망
삭스바이마르 출신
베를린 훔볼트 대학교 동문
본 대학교 교수
튀빙겐 대학교 교수