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RESUMEN: Tras un esbozo de criticas recientes, el articulo analiza el concepto de subjetividad en la filosofia alemana clasica. Se senala que la apercepcion pura en Kant es el principio de la logica formal sin rastros de psicologismo, y que Kant ofrece las determinaciones basicas de la apercepcion pura y de su «Yo pienso». Fichte continua el problema de la relacion entre logica y subjetividad, y apuesta por la prioridad de la subjetividad. Su estructura se explica en detalle en una historia sistematica de la autoconciencia. Se muestra que este es un nuevo programa idealista, que es desarrollado mucho mas en la filosofia del joven Schelling. La subjetividad de acuerdo con este ultimo programa se explica como un sistema dinamico de facultades y de estados del sujeto; por ello, la subjetividad no se fija en la relacion sujeto-objeto y no se expone a la objecion de circularidad. Esto tambien es valido para Hegel en su «Fenomenologia del Espiritu», que es esencialmente tal historia sistematica de la autoconciencia. El proposito final en Fichte es la voluntad moral; en Schelling, el genio estetico; en Hegel, el conocimiento absoluto, el cual se expone en un orden sistematico de categorias, que Hegel echa de menos en Kant. En estas categorias, de acuerdo con Hegel, la subjetividad se piensa a si misma. ABSTRACT: After a sketch of modern critics is analysed the concept of subjectivity in classical German philosophy. It is pointed out that pure apperception in Kant is the principie of formal logic without any psychologism, and that Kant gives basic determinations of pure apperception and its «I think». In Fichte is continued the problem of the relation between logic and subjectivity, and he votes for the priority of subjectivity. Its structure is explained in detail in a systematic history of self-consciousness. It is shown that this is a new idealistic program, that is further developed in the philosophy of the young Schelling. Subjectivity according to this program is explained as a dynamic system of faculties and of subject stages; subjectivity therefore is not fixed to subject-objectrelation, and it is not victim of the circularity objection. This is also valid for Hegel's «Phenomenology of Spirit», which is essentially such a systematic history of selfconsciousness. The final aim in Fichte is the moral will, in Schelling the aesthetic genius, in Hegel the absolute knowledge, and the absolute knowledge is explained in a systematic range of categories, that Hegel misses in Kant, and in these categories according to Hegel subjectivity thinks of itself.

La subjetividad en la filosofía clásica alemana de Kant a Hegel. Una panorámica a modo de programa