Кузнецов Михаил Юрьевич
Johann Baptist Schad and His Place in the History of Philosophy

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  • Аннотация:
    Essay (correctly ceremonial speech) 2018. In 2025 it was translated into English. The international scientific conference "German Idealism: Germany-Ukraine. On the 260th Anniversary of Johann Baptist Schad"s Birth" (October 18-19, 2018) once again drew attention to the legacy of this outstanding but underrated philosopher. Johann Baptist Schad (1758-1834) was a follower of Johann Gottlieb Fichte (1762-1814) and developed his ideas within the framework of German idealism, paying special attention to the problems of freedom, knowledge, and moral education.

   In the history of philosophical thought, there are figures who, without being primary reformers of the intellectual world, nevertheless played a significant role in the dissemination and development of important ideas. Among such thinkers is Johann Baptist Schad (1758-1834)-a philosopher, educator, and follower of Johann Gottlieb Fichte (1762-1814), whose work left a notable mark on both German and Eastern European intellectual traditions. His writings do not belong to those that revolutionize philosophy, but their significance lies elsewhere: in the systematic presentation and popularization of German idealism, as well as in their practical application in university education.
  
   Key words: German idealism, Johann Baptist Schad, Fichte, Kharkiv University, philosophical anthropology, Enlightenment, history of philosophy.
  
Schad"s Place in the Philosophical Tradition

  
   Schad developed as a thinker during an era when the philosophy of Kant, followed by Fichte and Schelling, was rethinking the foundations of human cognition, ethics, and metaphysics. As a student of Fichte, he adopted the key tenets of his "Wissenschaftslehre" (Science of Knowledge), yet he did not strive for radical innovation but rather for the systematization and adaptation of these ideas for academic teaching. In this regard, he can be compared to those Enlightenment philosophers who saw their task not so much in creating new systems as in clearly presenting existing ones, making them accessible to a broader educated audience.
   If Fichte was a passionate advocate of the freedom of the "I" and its absolute self-activity, Schad, while remaining faithful to his teacher"s principles, placed greater emphasis on the pedagogical and anthropological aspects of philosophy. His works, such as "Fundamentals of Philosophy" and "Encyclopedia of Philosophical Sciences," are not so much original treatises as they are compendiums in which the ideas of German idealism are presented in a methodically structured form. This made his writings particularly useful for university instruction, which defined his role in the history of philosophy.
  
Schad and Kharkiv University

  
   Of particular interest is Schad"s work at the Imperial University of Kharkiv (now V. N. Karazin Kharkiv National University), where he became one of the first professors of philosophy. The Department of Philosophy was founded there in 1804, with its official opening in 1805, and Schad played a key role in shaping its curriculum. At a time when Russian universities were just beginning to develop their own philosophical schools, his experience and connection to the German academic tradition proved extremely valuable.
  
   Schad"s lectures covered a wide range of topics-from logic and metaphysics to ethics and aesthetics-and although they did not contain radical departures from Fichtean thought, their significance lay in the fact that they systematically introduced a Russian-speaking audience to contemporary trends in European philosophy for the first time. Among his students were prominent figures such as Alexander Stoykovich (1773-1832), later a professor of physics, and Ivan Rizhsky (1761-1811), a philologist and translator. Thus, Schad became one of those who laid the foundations for academic philosophy in the Russian Empire.
  
Philosophical Legacy and Its Evaluation

  
   The works of Schad (known as "Ivan Schad" in Russian transcription) did not become the subject of lively debate in subsequent eras, and his name does not frequently appear in general courses on the history of philosophy. However, this does not mean that his contribution should be considered insignificant. On the contrary, his writings represent an important link in the transmission of German idealism to Eastern Europe. While major philosophers-Kant, Fichte, Hegel-determined the main trajectory of intellectual development, figures like Schad ensured its dissemination and assimilation in new cultural contexts.
   Moreover, his emphasis on the pedagogical function of philosophy anticipated some trends that developed later in the 19th century, when philosophy came to be seen not only as metaphysical speculation but also as a tool for education and the cultivation of critical thinking. In this sense, Schad can be called a precursor to those Enlightenment philosophers who viewed philosophy not merely as a science for the select few but as an essential element of general education.
  
In fine

  
   Johann Baptist Schad does not belong to the group of philosophers whose ideas continue to be actively discussed in contemporary thought. However, his historical role lies in the fact that he was a mediator between German idealism and Eastern European academic tradition, as well as one of the first to make philosophy accessible for university teaching under new conditions. In this regard, his legacy deserves attention not only as part of the history of philosophy but also as an example of how ideas originating in one cultural space are adapted and developed in another.
   The study of figures like Schad allows for a better understanding not only of the evolution of philosophical systems but also of the very mechanism of the spread of ideas, which often depends not only on solitary geniuses but also on the laborers of philosophy-those whose work remains in the shadows but without whom intellectual history would be incomplete.
  
Conclusions:

  
   1. Schad served as a crucial link between German idealism and Eastern European academia, facilitating the transfer of philosophical ideas across cultural and linguistic boundaries.
   2. His primary contribution was not in original theorizing but in systematizing and teaching philosophy, making complex ideas accessible to students and scholars.
   3. At Kharkiv University, he helped establish philosophical education in the Russian Empire, influencing the development of academic philosophy in the region.
   4. While not widely recognized in mainstream philosophy, his work was instrumental in shaping early 19th-century intellectual culture in Eastern Europe.
   5. His emphasis on philosophy as an educational tool foreshadowed later 19th-century approaches that viewed philosophy as essential for cultivating critical thought.
  
Reference

  
   Abashnik V. A. The Founder of Kharkiv University Philosophy I. E. Schad and His Activities // Kharkiv University Philosophy (1804-1920): Monograph. - Kh.: Burun i K, 2014. - P. 57-274.
   Abashnik V. The First Philosopher of Kharkiv University [J. B. Schad] // Vecherniy Kharkov. - 1996. - October 1. - P. 3.
   Abashnik V. A. The System of Transcendental Idealism of J. B. Schad // Culture, Philosophy, Law. - Part 1. - Kyiv: National Academy of Sciences of Ukraine, 1997. - P. 3-16.
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