How then does the Third Age acquire the kind of scoffing irony which serves it in place of Wit, and its measure of the Ridiculous! Thus:–it sets it d… - Johann Gottlieb Fichte

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How then does the Third Age acquire the kind of scoffing irony which serves it in place of Wit, and its measure of the Ridiculous! Thus:–it sets it down as indisputable that its Truth is the right Truth; and whatever is contrary to that must be false. Should anyone then take up the opposite position, he is of course in error, which is absurd: and hereupon it shows, in striking examples, how entirely different the opposite view is from its own, and that in no single point can they coalesce; which indeed may be true. This once laughed at, it readily finds those who will join the laugh, if it only apply to the right quarter. Assuming a scientific form, according to established custom, this principle of the Age is soon understood and dogmatically announced; and it now appears as an axiom to this effect, —that ‘Ridicule is the touchstone of truth, and consequently that anything may be at once recognised as false, without farther proof, if a jest can be raised at its expense, in the manner indicated above.

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About Johann Gottlieb Fichte

Johann Gottlieb Fichte (19 May 1762 – 27 January 1814) was a German philosopher, who 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.

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Alternative Names: Johann Fichte
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I am excluded from the possession of a determined object, not through the will of the other, but only through my own free-will. If I had not excluded myself, I should not be excluded. But I must exclude myself from something in virtue of the Conception of Rights. ** P. 182

No nation which has sunk into this state of dependence can raise itself out of it by the means which have usually been adopted hitherto. Since resistance was useless to it when it was still in possession of all its powers, what can such resistance avail now that it has been deprived of the greater part of them?

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The supervision of the state extends to the lock upon the door, and there begins mine own. The lock is the boundary line between the power of the government and my own private power. It is the intention of locks to make possible self-protection. In my own house my person is sacred and inviolable even to the government. In civil cases government has no right to attack me in my house, but must wait till I am upon public ground.

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