If I but had you both,
--you who are my riches,--in my arms again, that I might
try whether I could improve the treasure!
--you who are my riches,--in my arms again, that I might
try whether I could improve the treasure!
Fichte - Nature of the Scholar
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? FINAL DEVELOPMKNT OF HIS PHILOSOPHY. 105
inference of a Moral Lawgiver from our intuition of a Moral
Law is, after all, but the ordinary " cause and effect" argu-
ment applied to moral phenomena, and is not, strictly
speaking, more satisfactory than the common application of
the same course of reasoning to the phenomena of the phy-
sical world. Besides, it does not wholly meet the facts of
the case, for there can be no doubt that in all men, and
more especially among savages and half-civilized people, the
recognition of a Divinity precedes any definite conception of
a Moral Law. And therefore we do not reach the true and
ultimate ground of this Faith until we penetrate to that in-
nate feeling of dependence, underlying both our emotional
and intellectual nature, which, in its relation to the one,
gives birth to the Religious Sentiments, and, when recog-
nised and elaborated by the other, becomes the basis of a
scientific belief in the Absolute or God,--the materials of
the edifice being furnished by our intuitions of the Good,
the Beautiful, and the True. Fichte's thoughts being now
directed more steadily to the strictly religious aspect of his
theory, he sought to add such an intellectual validity to our
moral convictions, to raise our Faith in the Divine from the
rank of a mere inference from the Moral Sense, to that of a
direct intuition of Reason. This he accomplished by a
deeper analysis of the fact of consciousness. What is the
essential character of our knowledge--that which it pre-
serves amid all the diversities of the individual mind 1 It
is this:--that it announces itself as a representation of
something else, a picture of something superior to, and inde-
pendent of, itself. It is thus composed of a double concep-
tion :--a Higher Being which it imperfectly represents; and
itself, inferior to, derived from, and dependent upon the first.
Hence, it must renounce the thought of itself as the only
being whose existence it reveals, and regard itself rather as
the image or reflection of a truly Highest and Ultimate
Being revealed in human thought, and indeed its essential
foundation. And this idea cannot be got rid of on the
ground that it is a merely subjective conception; for we have
here reached the primitive essence of thought itself,--and to
p
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MEMOIR OF FICHTE.
deny this would be to deny the very nature and conditions
of knowledge, and to maintain an obvious contradiction;
this namely,--that there can be a conception without an
object conceived, a manifestation without substance, and
that the ultimate foundation of all things is nothing. By
this reconciliation, and indeed essential union of the sub-
jective with the objective, Reason finally bridges over the
chasm by which analysis had formerly separated it from the
simple Faith of common humanity. Consciousness becomes
the manifestation,--the self-revelation of the Absolute;--
and the Absolute itself is the ground and substance of the
phenomena of Consciousness,--the different forms of which
are but the various points wherein God is recognised, with
greater or less degrees of clearness and perfection, in this
manifestation of himself;--while the world itself, as an infi-
uite assemblage of concrete existences, conscious and uncon-
scious, is another phase of the same Infinite and Absolute
Being. Thus Consciousness, far from being a purely sub-
jective and empty train of fancies, contains nothing which
does not rest upon and image forth a Higher and Infinite
Reality; and Idealism itself becomes a sublime and Abso-
lute Realism.
This change in the spirit of his philosophy has been
ascribed to the influence of a distinguished contemporary,
who afterwards succeeded to the chair at Berlin of which
Fichte was the first occupant. It seems to us that it was
the natural and inevitable result of his own principles and
mode of thought; and that it was even theoretically con-
tained in the very first exposition of his doctrine, although
it had not then attained in his own mind that vivid reality
with which it shines, as a prophet-like inspiration, through-
out his later writings. In this view we are fully borne out
by the letter to Jakobi in 1795, and the article from the
Literatur Zeitung, already quoted. * In the development of
the system, whether in the mind of its author or in that of
any learner, the starting point is necessarily the individual
* See pages 60 and 62.
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? FINAL DEVELOPMENT OF HIS PHILOSOPHY. 107
consciousness,--the finite Ego. But when the logical pro- } \cesses of the understanding have performed their office, and led us from this, the nearest of our spiritual experiences, to /\ ' . that higher point in which all finite individuality disappears
in the great thought of an all-embracing consciousness,--an
Infinite Ego,--it becomes unnecessary to reiterate the initial
steps of the investigation,--to imitate the gropings of the schoolboy rather than the comprehensive vision of the man.
From this higher point of view Fichte now looked forth on
the universe and human life, and saw there no longer the
subjective phenomena of a limited and finite nature, but the
harmonious, although diversified, manifestation of the One Universal Being,--the self-revelation of the Absolute,--the
infinitely varied forms under which God becomes " manifest
in the flesh. "
The first traces of this change in his speculative position
are observable in his "Bestimmung des Menschen," pub-
lished in 1799, in which, as we have already said, may be
found the most systematic exposition of his philosophy
which has been attempted in a popular form. In 1801 ap-
peared his "Antwortschreiben an Reinhold" (Answer to
Reinhold), and his "Sonnenklarer Bericht an das grossere
Publicum iiber das eigentliche Wesen der neuesten Philoso-
phic" (Sun-clear Intelligence to the general public on the
essential nature of the New Philosophy. ) These he intended
to follow up in 1802 with a more strictly scientific and com- yplete account of the Wissenschaftslehre, designed for the
philosophical reader only. But he was induced to postpone
this purpose, partly on account of the recent modification of
his own philosophical point of view, and partly because the attention of the literary world was now engrossed by the. >>*
brilliant and poetic Natur-Philosophie of Schelling. Before \'communicating to the world the work which should be
handed down to posterity as the finished institute of his
theory, it appeared to him necessary, first of all to prepare
the public mind for its reception by a series of introductory applications of his system to subjects of general interest.
But this purpose was likewise laid aside for a time,--princi-
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? 108
MEMOIR OF FICHTE.
pally, it would seem, from dissatisfaction with the reception
which his works had hitherto received, from the harassing
misconceptions and misrepresentations which he had en-
countered, and from a doubt, amounting almost to hopeless-
ness, of making his views intelligible to the general public.
These feelings occasioned a silence of four years on his part,
and are characteristically expressed in the prefaces to seve-
ral of his subsequent works.
In the meantime, although Fichte retired for a season
from the prominent position which he had hitherto occupied
in the public eye, it was impossible for him to remain inact-
ive. Shut out from communication with the "reading pub-
lic," he sought to gather around him fit hearers to whom he
might impart the high message with which he was charged.
This was indeed his favourite mode of communication: in
the lecture-room his fiery eloquence found a freer scope than
the form of a literary work would permit. A circle of pupils
soon gathered around him at Berlin. His private lectures
were attended by the most distinguished scholars and states-
men: W. Schlegel, Kotzebue, the Minister Schrotter, the
High Chancellor Beyme, and the Minister von Altenstein,
were found among his auditory.
In 1804 an opportunity presented itself of resuming his
favourite vocation of an academic teacher. This was an in-
vitation from Russia to assume the chair of Philosophy in
the University of Charkow. The existing state of literary
culture in that country, however, did not seem to offer a
promising field for his exertions; and another proposal, which
appeared to open the way to a more useful application of his
powers, occurring at the same time, he declined the invitation
to Charkow. The second invitation was likewise a foreign
one,--from Bavaria, namely, to the Philosophic chair at
Landshut. It was accompanied by pecuniary proposals of a
most advantageous nature. But experience had taught
Fichte to set a much higher value upon the internal condi-
tions of such an office, than upon its outward advantages. In
desiring an academic chair, he sought only an opportunity
of carrying out his plan of a strictly philosophical education,
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? ACADEMIC PROJECTS.
109
with a view to the future reception of the Wissenschaftslehre
in its most perfect form. To this purpose he had devoted
his life, and no pecuniary considerations could induce him
to lay it aside. But its thorough fulfilment demanded ab-
solute freedom of teaching and writing as a primary condi-
tion, and therefore this was the first point to which Fichte
looked in any appointment which might be offered to him.
He frankly laid his views on this subject before the Bava-
rian Government. "The plan," he says, "might perhaps be
carried forward without the support of any government, al-
though this has its difficulties. But if any enlightened
government should resolve to support it, it would, in my
opinion, acquire thereby a deathless fame, and become the
benefactor of humanity. " Whether the Bavarian Govern-
ment was dissatisfied with the conditions required does not
appear,--but the negotiations on this subject were shortly
afterwards broken off.
At last, however, an opportunity occurred of carrying out
his views in Prussia itself. Through the influence of his
friends, Beyme and Altenstein, with the Minister Harden-
berg, he was appointed Professor of Philosophy at the Uni-
versity of Erlangen, with the liberty of returning to Berlin
during the winter to continue his philosophical lectures there.
In May 1805 he entered upon his new duties with a brilliant
success which seemed to promise a repetition of the epoch
of Jena. Besides the course of lectures to his own students,
in which he took a comprehensive survey of the conditions
and method of scientific knowledge in general, he delivered
a series of private lectures to his fellow professors and others,
in which he laid down his views in a more abstract form.
In addition to these labours, he delivered to the whole stu-
dents of the University his celebrated lectures on the "Nature
of the Scholar. " These remarkable discourses must have
had a powerful effect on the young and ardent minds to
which they were addressed. Never, perhaps, were the moral
dignity and sacredness of the literary calling set forth with
more impressive earnestness.
Encouraged by the brilliant success which had attended
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? 110
MEMOIR OF FICHTE.
his prelections at Erlangen, Fichte now resolved to give forth
to the world the results of his later studies, and especially
to embody, in some practical and generally intelligible form,
his great conception of the eternal revelation of God in con-
sciousness. Accordingly, on his return to Berlin in the win-
ter of 1805-6, he published the course of lectures to which we have just alluded, "Ueber das Wesen des Gelehrten" (On the
Nature of the Scholar), a translation of which forms a part of
the present volume. The Scholar is here represented as he
who, possessed and actuated by the Divine Idea, labours to
obtain for that Idea an outward manifestation in the world,
either by cultivating in his fellow-men the capacity for its re-
ception (as Teacher); or by directly embodying it in visible
forms (as Artist, Ruler, Lawgiver, &c. ) This publication was
immediately followed by another course, which had been de-
livered at Berlin during the previous year under the title of
*'Grundziige des gegenwartigen Zeitalters" (Characteristics
of the Present Age), of which an English version has also been
published by the present writer. It is an attempt to apply
the great principles of Transcendentalism to General History,
and abounds in searching and comprehensive views of the
progress, prospects, and destiny of man. This series of po-
pular works was completed by the publication, in the spring
of 1806, of the "Anweisung zum Seligen Leben, oder die
Religionslehre" (The Doctrine of Religion),--the most impor-
tant of all his later writings, which contains the final re-
sults of his philosophy in their most comprehensive and ex-
alted application. A translation of this admirable work is
also included in the present volume.
Fichte's long-cherished hopes of founding an academi-
cal institution in accordance with his philosophical views,
seemed now about to be realized. During the winter vaca-
tion, Hardenberg communicated with him on the subject of
a new organization of the University of Erlangen. Fichte
drew up a plan for this purpose, which was submitted to
the Minister in 1806. But fortune again interposed: the
outhreak of the war with France prevented his resuming
the duties which had been so well begun.
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? WAR OF LIBERATION.
Ill
The campaign of 1805 had subjected the greater part of
Germany to the power of Napoleon. Prussia, almost alone,
maintained her independence, surrounded on every side by
the armies or vassals of France. Her struggle with the giant-
power of the continent was of short duration. On the 9th
October 1806 war was declared,--on the 14th the double
battle of Auerstadt and Jena was fought,--and on the 25th
Napoleon entered Berlin. In rapid succession, all the fort-
resses of Prussia fell into the hands of the invader.
Fichte eagerly desired permission to accompany the army
which his country sent forth against her invaders. The hopes
of Germany hung upon its progress; its success would bring freedom and peace,--its failure, military depotism with all
its attendant horrors. Opposed to the well-trained troops
of France, elated with victory and eager for new conquests,
the defenders of Germany needed all the aid which high
principle and ardent patriotism could bring to their cause.
To maintain such a spirit in the army by such addresses as
afterwards appeared under the celebrated title of "Reden
an die Deutschen," Fichte conceived to be his appropriate
part in the general resistance to the enemy;--and for that
purpose he desired to be near the troops. "If the orator,"
he said, "must content himself with speech--if he may not
fight in your ranks to prove the truth of his principles by his
actions, by his contempt of danger and of death, by his pre-
sence in the most perilous places of the combat,--this is but
the fault of his age, which has separated the calling of the
scholar from that of the warrior. But he feels that if he
had been taught to carry arms, he would have been behind
none in courage; he laments that his age has denied him
the privilege accorded to ^Eschylus and Cervantes, to make
good his words by manly deeds . He would restore that time
if he could; and in the present circumstances, which he looks
upon as bringing with them a new phase of his existence, he
would proceed rather to deeds than to words. But since he
may only speak, he would speak fire and sword . Nor would
he do this securely and away from danger. In his discourses
he would give utterance to truths belonging to this subject
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? 112
'MEMOIR OF FICHTE.
with all the clearness with which he himself sees them, with
all the earnestness of which he is capable,--utter them a-
vowedly and with his own name,--truths which should cause
him to be held worthy of death before the tribunal of the
enemy. And on that account he would not faintheartedly
conceal himself, but speak boldly before your face, that he
might either live free in his fatherland, or perish in its
overthrow. "
The rapid progress of the war prevented compliance with
his wish, but the spirit which gave it birth was well appre-
ciated by Frederick-William. "Your idea, dear Fichte," says
the reply to his proposal, "does you honour. The King
thanks you for your offer;--perhaps we may make use of it
afterwards. But the King must first speak to his army by
deeds: your eloquence may turn to account the advantages
of victory. "
The defeat of Jena on the 14th October, and the rapid
march of Napoleon upon Berlin, which remained defenceless,
rendered it necessary for all who had identified themselves
with the cause of their country to seek refuge in instant
flight. Fichte's resolution was soon taken:--he would share
the dangers of his fatherland, rather than purchase safety
by submission. He left Berlin on the 18th October, in
company with his friend and physician Hufeland, a few
days before the occupation of the city by the French army.
Fichte's wife remained in Berlin to take charge of their
own and of Hufeland's household, while the two friends fled
beyond the Oder.
Fichte took up his residence at KSnisberg to await the
result of the war. The uncertainty of his future prospects,
and the dangerous situation in which he had left his family,
did not prevent him from pursuing his vocation as a public
teacher, even in the face of many hindrances. During the
winter he delivered a course of philosophical lectures in the
University, having been appointed provisional professor of
philosophy during his residence. He steadfastly resisted the
earnest desire of his wife to return to Berlin during its oc-
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? RESIDENCE AT KONIGSBERG.
113
cupancy by the French, conceiving it to be his duty to sub-
mit to every privation and discomfort rather than give an
indirect sanction to the presence of the enemy by sitting
down quietly under their rule, although he could now do so
with perfect safety to himself. "Such a return," he says,
"would stand in direct contradiction to the declarations made
in my address to the King, of which address my present cir-
cumstances are the result . And if no other keep me to my
word, it is just so much more my duty to hold myself to it.
It is precisely when other scholars of note in our country are
wavering, that he who has hitherto been true should stand
the firmer in his uprightness. "
During his residence in Konigsberg, he renewed many of
the friendships which he had formed there in early life, and
he now sought to add to his comfort by the removal of his
wife and child from Berlin. This plan was frustrated by a
dangerous illness by which his wife was overtaken, and which
is referred to in the following extracts from letters written
at this time:--
dFtrfjte an Sehu\ jFrau.
"Yesterday I received the intelligence of thy illness. Thy
few lines have drawn from me tears,--I know not whether
of grief, joy, or love. How blind we are! I have dreaded
everything but this. Naturally thou canst not have fallen
into serious illness; something extraordinary must have be-
fallen thee. I hoped that thou wouldst have borne our short
separation well, especially on account of the duties which
were laid upon thee. I recommended these thoughts to thee
at our parting, and I have, since that time, enforced them in my letters. Strong souls,--and thou art no weak one,--
make themselves stronger thus:-- and yet!
"Yet think not, dearest, that I would chide about thy
illness. Rather, in faith and trust, do I already receive thee
into my arms, as if thou wert really present, a new gift given
unto me, with even added value. Thou wert recovering,
although thy lines are feeble; at least I trust to thy own as-
surance rather than to that of friends who would reach me
Q
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? 114 MEMOIR OF FICHTE.
the cup of despondency in measured doses. Thou knowest
me;-- thou knowest that untruth does not suit me;--thou
wilt continue truthful towards me. This letter will find thee
living and in health. "
*>>** *
"One passage of Bernhardi's letter has deeply touched
me;--that where he speaks of our Hermann. Let the boy
be pure and noble,--(and why should he not, since he has
certainly not one drop of false blood from thee, and I know
that there is no such thing in me which he could inherit ? )
--and let him learn what he can.
If I but had you both,
--you who are my riches,--in my arms again, that I might
try whether I could improve the treasure! Live thou to love
me and thy boy;--I and he, if he has a drop of my blood in
his veins, will try to recompense thee for it. "
***? ?
"Again, thou dear one, had I to struggle against the an-
guish which secretly assailed me because I had no tidings
of thee yesterday, when I received your letter of the 15th,
delayed probably in its transmission . God be praised that
your recovery goes on well! You receive now regular and
good news from me; our friend also must now have been
with thee for a long time; and when you receive this letter
you will probably find yourself enabled to prepare for your
journey to me. You will, indeed, certainly not receive it be-
fore the close of this so sorrowful year. God grant to thee,
and to all brave hearts who deserve it, a better new one! "
**** ?
"Do not come here, but stay where thou art, for I am very
dissatisfied here, and with good grounds; and if, as seems
probable, a favourable change of affairs should take place, I
shall endeavour to return to my old quarters, and so be with
you again. This was the meaning of what I wrote to you
in my last letter,--but I had not then come to a settled re-
solution about it.
"Live in health and peace, and in hope of better times,
as I do. I bless thee from my inmost heart, am with thee
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? REMOVAL TO COPENHAGEN.
115
in spirit, and rejoice in the happy anticipation of seeing thee
again. Ever thine. "--
The hopes which were founded on the result of the battle
of Eylau (8th February 1807), and which seem to be referred
to in the preceding letter, were speedily dispelled; and the
subsequent progress of the war rendered Fichte's residence
at Konigsberg no longer safe or desirable. His communi-
cations with his family had also become very irregular and
uncertain . He consequently determined on a removal to
Copenhagen, there to await the termination of the war. He
left Konigsberg in the beginning of June, and, after a short
stay at Memel, arrived at the Danish capital about the middle
of the following month. The impossibility of engaging in
any continuous occupation during this period of uncertainty
and hazard seems to have exposed him, as well as his family,
to considerable pecuniary difficulties and privations. On the
other hand, his unswerving devotion to his country, and the
sacrifices he had cheerfully made for her sake, had gained
for him the sincere esteem of the Prussian Government, and
no inconsiderable influence in its counsels. At the end of
August 1807 peace was concluded, and Fichte returned to
his family after a separation of nearly a year.
With the return of peace, the Prussian Government deter-
mined to repair the loss of political importance by fostering
among its citizens the desire of intellectual distinction and
the love of free speculation . It seemed to the eminent men
who then stood around the throne of Frederick-William, that
the temple of German independence had now to be rebuilt
from its foundations; that the old stock of liberty having
withered, or been swept away in the tornado which had just
passed over their heads, a new growth must take its place,
springing from a deeper root and quickened by a fresher
stream. One of the first means which suggested itself for
the attainment of this purpose, was the establishment at
Berlin of a new school of higher education, free from the im-
perfections of the old Universities, from which, as from the
spiritual heart of the community, a current of life and energy
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? 116
MEMOIR OF FICHTE.
might be poured forth through all its members. Fichte was
chosen by the Minister as the man before all others fitted
for this task, and unlimited power was given him to frame
for the new University a constitution which should ensure
its efficiency and success. No employment could have been
more congenial to Fichte's inclinations;--it presented him
at last with the long-wished-for opportunity of developing a
systematic plan of human instruction, founded on the spirit-
ual nature of man. He entered with ardour upon the under-
taking, and towards the end of 1807 his plan was completed
and laid before the Minister. Its chief feature was perfect
unity of purpose, complete subordination of every branch of
instruction to the one great object of all teaching,--not the
inculcation of opinion, but the spiritual culture and elevation
of the student. The institution was to be an organic whole;
--an assemblage, not of mere teachers holding various and
perhaps opposite views, and living only to disseminate these,
but of men animated by a common purpose, and steadily
pursuing one recognised object. The office of the Professor
was not to repeat verbally what already stood printed in
books, and might be found there; but to exercise a diligent
supervision over the studies of the pupil, and to see that he
fully acquired, by his own effort, and as a personal and in-
dependent possession, the branch of knowledge which was
the object of his studies. It was thus a school for the scien-
tific use of the understanding, in which positive or historical
knowledge was to be looked upon only as a vehicle of in-
struction, not as an ultimate end:--spiritual independence,
intellectual strength, moral dignity,--these were the great
ends to the attainment of which everything else was but
the instrument. The plan met with distinguished appro-
bation from the Minister to whom it was presented; and if,
when the University was actually established some time
afterwards, the ordinary and more easily fulfilled constitu-
tion of such schools was followed, it is to be attributed to
the management of the undertaking having passed into
other hands, and to the difficulty of finding teachers who
would cooperate in the accomplishment of the scheme.
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? "REDEN AN DIE DEUTSCHEN. " 117
But the misfortunes ofhis country induced Fichte to make
a yet more direct attempt to rouse the fallen spirit of liberty,
and once more to awaken in the hearts of his countrymen
the desire of independence which now lay crushed beneath
a foreign yoke. Prussia was the last forlorn hope of German
freedom, and it now seemed to lie wholly at the mercy of
the conqueror. The native government could be little else
than a mockery while the capital of the country was still
occupied by French troops. Fichte was well aware of the
dangers attending any open attempt to excite a spirit of op-
position to the French, but he was not accustomed to weigh
danger against duty; with him there was but short pause
between conviction and action. "The sole question," said
he to himself, "is this:--canst thou hope that the good to
be attained is greater than the danger? The good is the re-
awakening and elevation of the people; against which my
personal danger is not to be reckoned, but for which it may
rather be most advantageously incurred. My family and my
son shall not want the support of the nation,--the least of
the advantages of having a martyr for their father. This is
the best choice. I could not devote my life to a better end. "
Thus heroically resolved that he, at least, should not be
wanting in his duty to his fatherland, he delivered his cele-
brated "Reden an die Deutschen"--(Addresses to the German
People)--in the academical buildings in Berlin during the
winter 1807-8. His voice was often drowned by the trum-
pets of the French troops, and well-known spies frequently
made their appearance among his auditory; but he continued,
undismayed, to direct all the fervour of his eloquence against
the despotism of Napoleon and the system of spoiling and
oppression under which his country groaned. It is somewhat
singular, that while Davoust threatened the chief literary
men of Berlin with vengeance if they should either speak or
write upon the political state of Germany, Fichte should have
remained unmolested--the only one who did speak out,
openly and fearlessly, against the foreign yoke.
The " Reden an die Deutschen " belong to the history of
Germany, and in its literary annals they are well entitled to
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MEMOIR OF FICHTE.
a distinguished and honourable place. Among the many
striking phenomena of that eventful period there is none
that exceeds in real interest and instructiveness this one of
a literary man, single-handed and surrounded by foreign
troops, setting before him, as a duty which he of all others
was called upon to fulfil, the task of a people's regeneration.
Uniting the patriot's enthusiasm with the prophet's inspira-
tion, Fichte raised a voice whose echoes rang through every
corner of Germany, and summoned to the rescue of his coun-
try all that remained of nobleness and devotion among her
sons. It was to no vain display of military glory that he
roused and directed their efforts:--he sought to erect the
structure of his country's future welfare and fame on a far
deeper and surer foundation. In strains of the most fer-
vid and impassioned eloquence he pointed out the true re-
medies for the national degradation,--the culture of moral
dignity, spiritual freedom, and independence. In these Ad-
dresses he first announced the plan and delineated all the
chief features of that celebrated system of Public Education
which has since conferred such inestimable benefits on Prus-
sia, and raised her, in this respect, to a proud pre-eminence
among the nations of Europe. * Never were a people called
* " Fichte may thus be regarded as the originator of the well-known Prus-
sian system of Education. Baron von Stein, the great Minister of Prussia
at this time, no doubt took the first steps towards its practical realization;
but it is not the less true that to Fichte alone belongs the honour of hav-
ing first given utterance to the great idea of a common Education as the
basis of a common Nationality among the German people. This noble
scheme of national regeneration, which has since borne such wonderful fruit,
is comprehensively set forth in the "Reden an die Deutschen. " In later
times, Germany has not been forgetful of those who thus, in evil days, laid
the foundations of her future unity and greatness. On the Centenary of
Fichte's birth, 19th May 1862, a Festival was celebrated at Berlin, under
the auspices of the National Verein, in honour of his memory. The Time*' correspondent, writing the following day, says:--" Yesterday morning, very
early, a great number of Fichte's admirers assembled at his grave in the old Dorotheenstadt churchyard outside the Oranienburg gate. The place
had been put in order, the monument repaired, the grave decked with
flowers and garlands. They sang there the first verse of the fine old chorale
Ein'feKte Burg itt unter Gott, and a clergyman delivered an appropriate dis-
course. The house on the New Promenade, in which Fichte for many years
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? "REDEN AN DIE DEUTSCHEN. "
119
upon to arouse themselves to a nobler enterprize, and
never was such a summons pealed forth in tones of more
manly and spirit-stirring energy. The last Address is a
noble appeal to the several classes of society in Germany
to unite, heart and hand, in forwarding the great work of
national regeneration. We quote the peroration:--
"In these addresses the memory of your forefathers speaks
to you. Think that with my voice there are mingled the
voices of your ancestors from the far-off ages of gray anti-
quity, of those who stemmed with their own bodies the tide
of Roman domination over the world, who vindicated with
their own blood the independence of those mountains,
lived, was decorated by the care of the committee for the celebration of the
anniversary with wreaths and laurels, and with draperies of black, red, and
gold, and of black and white, the German and Prussian colours. A memorial
slab was also set up against it--a temporary one to be presently replaced by
one of marble. At the University, Professor Trendelenburg made an excel-
lent speech. Fichte was the first rector of this University. From him, his
eulogist said, it had inherited the obligation to defend independence of
thought and opinion. The Crown Prince was present at the speech, and
afterwards complimented Trendelenburg upon it. The students, the workmen,
and various other corporations celebrated the day; but its most remarkable
feature was unquestionably the grand ceremony at the Victoria Theatre, got
up by the National Verein. The spacious stage, common to both the sum-
mer and the winter theatre, was completely cleared. In the centre of this
platform was a truncated column supporting a colossal bust of Fichte. Be-
hind and on either side of this was a numerous band of chorus singers,
and, behind them, some instrumentalists. At its foot was a slightly-
raised standing-place for the speakers. Dr. Veit, president of the committee,
opened the proceedings in a short speech. M. Berthold Anerbach, better
known as a literary man than as a politician, read a well-composed sketch
of Fichte's life. Deputy Franz Duncker read some very interesting personal
sketches and incidents, furnished by one of Fichte's oldest friends and dis-
ciples. Dr Loewe made a long spech, referring to the tendency of his writ-
ings, and chiefly of a political character. With a few more remarks from
the President, and another chorus by the singers, an evening terminated
which was remarkable for the excellence of its arrangements, and for the
gratification it apparently afforded to all present. " On the same day, a
granite column erected in honour of Fichte at his native village of Ram-
menau, and bearing four marble slabs with appropriate inscriptions, was
inaugurated by a public ceremony. --Ten years later, a memorial to Baron
Stein, erected at Nassau his birth-place in acknowledgment of the debt
which Prussia owes to him, was unveiled on 9th July 1872, in presence
of the Emperor, Empress, and Prince Imperial of Germany.
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MEMOIR OF FICHTE.
plains, and streams, which ye have suffered to fall a prey
to the stranger. They call to you,--'Be you our defenders! --
'hand down our memory to future ages, honourable and
'spotless, as it has come down to you, as you have gloried in
'it, and in your descent from us. Hitherto our struggle has
'been deemed noble, great, and wise;--we have been looked
'upon as the consecrated and inspired ones of a Divine
'World-Plan. Should our race perish with you, then will
'our honour be changed into dishonour, our wisdom into
'folly. For if Germany were ever to be subdued to the Em-
'pire, then had it been better to have fallen before the elder
'Romans than their modern descendants. We withstood
'those, and triumphed; these have scattered you like chaff
'before them. But, as matters now are with you, seek not
'to conquer with bodily weapons, but stand firm and erect
'before them in spiritual dignity. Yours is the greater des-
'tiny,--to found an empire of Mind and Reason,--to destroy
'the dominion of rude physical power as the ruler of the
'world. Do this, and ye shall be worthy of your descent
'from us! '
"With these voices mingle the spirits of your later fa-
thers,--of those who fell in the sacred struggle for freedom
of Religion and of Faith:--' Save our honour too! ' they calL
'To us it had not become wholly clear what it was we fought
'for;--besides our just determination to suffer no outward
'power to control us in matters of conscience, we were also
'led onward by a higher spirit which never wholly unveiled
'itself to our view. To you this spirit is no longer veiled,
'if your power of vision transcend the things of sense;--it
'now regards you with high, clear aspect . The confused
'and intricate combination of sensous and spiritual impulses
'with each other shall no longer govern the world: Mind
'alone, pure from all admixture of sense, shall assume the
'guidance of human affairs. In order that this spirit should
'have liberty to develope itself, and rise to independent
'existence, our blood was shed. It lies with you to give a
'meaning and a justification to the sacrifice, by establishing
'this spirit in its destined supremacy. Should this result
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? "REDEN AN DIE DEUTSCHEN. "
121
'not ensue, as the ultimate end of the previous develop-
'ment of our nation, then were our struggles but a forgotten
'farce, and, the freedom of mind and conscience for which
'we fought, an empty word, since neither mind nor con-
'science should any longer have a place among us. '
"The races yet unborn plead with you:--' You were proud
'of your forefathers,' they cry,--'and gloried in your descent
'from a noble line of men. See that with you the chain is
'not broken;--act so that we also may be proud of you, and
'through you, as through a spotless medium, claim our des-
'cent from the same glorious source. Be not you the cause
'of making us revile our ancestry as low, barbarous, and
'slavish;--of causing us to hide our origin, or to assume a
'foreign name and a foreign parentage, in order that we
'may not, without farther proof, be cast aside and trodden
'underfoot . According as the next generation which pro-
'ceeds from you shall be, so shall be your future fame:
'honourable, if this shall bear honourable witness to you;
'deservedly ignominious, if ye have not an unblemished
'posterity to succeed you, and leave it to the conqueror to
'write your history. Never has a victor been known to 'have either the inclination or the means of passing a just 'judgment on the subdued. The more he degrades them,
'the better does he justify his own position. Who can
'know what great deeds, what excellent institutions, what
'noble manners of many nations of antiquity may have 'passed away into oblivion, because their succeeding genera- 'tions have been enslaved, and have left the conqueror, in
'his own way, and without contradiction, to tell their story? '
"Even the stranger in foreign lands pleads with you, in
so far as he understands himself and knows aright his own
true interest . Yes! there are in every nation minds who can
never believe that the great promises to the human race of
a Kingdom of Law, of Reason, and of Truth, are idle and
vain delusions, and who consequently cherish the conviction
that the present iron-handed time is but a progression to-
wards a better state. These, and with them the whole later
races of humanity, trust in you. A great part of these trace
R
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? 1-2-2
MEMOIR OF FICHTE.
their lineage from us; others have received from us religion
and all other culture. Those plead with us, by the common
soil of our Fatherland, the cradle of their infancy, which they
have left to us free,--these by the culture which they have
accepted from us as the pledge of a higher good,--to main-
tain, for their sakes, the proud position which has hitherto
been ours, to guard with jealous watchfulness against even
the possible disappearance, from the great confederation of
a newly-arisen humanity, of that member which is to them
more important than all others; so that when they shall
need our counsel, our example, our cooperation in the pur-
suit and attainment of the true end of this Earthly Life,
they shall not look around for us in vain.
"All Ages,--all the Wise and Good who have ever breathed
the air of this world of ours,--all their thoughts and aspi-
rations towards a Higher Good,--mingle with these voices,
and encompass you about, and raise supplicating hands to-
wards you;--Providence itself, if we may venture so to speak,
and the Divine Plan in the creation of a Human Race,--
which indeed exists only that it may be understood of men,
and by men be wrought out into reality,--plead with you
to save their honour and their existence. Whether those
who have believed that Humanity must ever advance in a
course of ceaseless improvement, and that the great ideas of
its order and dignity were not empty dreams, but the pro-
phetic announcement and pledge of their own future reali-
zation ;--whether those--or they who have slumbered on in
the sluggish indolence of a mere vegetable or animal exis-
tence, and mocked every aspiration towards a higher World
--have had the right,--this is the question upon which it
has fallen to your lot to furnish a last and decisive answer.
The ancient world, with all its nobility and greatness, as well
as all its deficiencies, has fallen,--through its own unworthi-
ness and the might of your forefathers. If there has been
truth in that which I have spoken to you in these Addresses,
then it is you to whom, out of all other modern nations, the
germs of human perfection are especially committed, and on
whom the foremost place in the onward advance towards
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? "REDEN AN DIE DEUTSCHEN. "
123
their development is conferred. If you sink to nothing in
this your peculiar office, then with you the hopes of Hu-
manity for salvation out of all its evils are likewise over-
thrown. Hope not, console not yourselves with the vain
delusion, that a second time, after the destruction of an
ancient civilization, a new culture will arise upon the ruins
of the old, from a half-barbaric people. In ancient times,
such a people existed fully provided with all the requisites
for this mission; they were well known to the cultivated
nation, and were described in its literature; and that na-
tion itself, had it been able to suppose the case of its own
downfall, might have discovered the means of renovation in
this people. To us also the whole surface of the earth is
well known, and all the nations who dwell upon it.
? FINAL DEVELOPMKNT OF HIS PHILOSOPHY. 105
inference of a Moral Lawgiver from our intuition of a Moral
Law is, after all, but the ordinary " cause and effect" argu-
ment applied to moral phenomena, and is not, strictly
speaking, more satisfactory than the common application of
the same course of reasoning to the phenomena of the phy-
sical world. Besides, it does not wholly meet the facts of
the case, for there can be no doubt that in all men, and
more especially among savages and half-civilized people, the
recognition of a Divinity precedes any definite conception of
a Moral Law. And therefore we do not reach the true and
ultimate ground of this Faith until we penetrate to that in-
nate feeling of dependence, underlying both our emotional
and intellectual nature, which, in its relation to the one,
gives birth to the Religious Sentiments, and, when recog-
nised and elaborated by the other, becomes the basis of a
scientific belief in the Absolute or God,--the materials of
the edifice being furnished by our intuitions of the Good,
the Beautiful, and the True. Fichte's thoughts being now
directed more steadily to the strictly religious aspect of his
theory, he sought to add such an intellectual validity to our
moral convictions, to raise our Faith in the Divine from the
rank of a mere inference from the Moral Sense, to that of a
direct intuition of Reason. This he accomplished by a
deeper analysis of the fact of consciousness. What is the
essential character of our knowledge--that which it pre-
serves amid all the diversities of the individual mind 1 It
is this:--that it announces itself as a representation of
something else, a picture of something superior to, and inde-
pendent of, itself. It is thus composed of a double concep-
tion :--a Higher Being which it imperfectly represents; and
itself, inferior to, derived from, and dependent upon the first.
Hence, it must renounce the thought of itself as the only
being whose existence it reveals, and regard itself rather as
the image or reflection of a truly Highest and Ultimate
Being revealed in human thought, and indeed its essential
foundation. And this idea cannot be got rid of on the
ground that it is a merely subjective conception; for we have
here reached the primitive essence of thought itself,--and to
p
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MEMOIR OF FICHTE.
deny this would be to deny the very nature and conditions
of knowledge, and to maintain an obvious contradiction;
this namely,--that there can be a conception without an
object conceived, a manifestation without substance, and
that the ultimate foundation of all things is nothing. By
this reconciliation, and indeed essential union of the sub-
jective with the objective, Reason finally bridges over the
chasm by which analysis had formerly separated it from the
simple Faith of common humanity. Consciousness becomes
the manifestation,--the self-revelation of the Absolute;--
and the Absolute itself is the ground and substance of the
phenomena of Consciousness,--the different forms of which
are but the various points wherein God is recognised, with
greater or less degrees of clearness and perfection, in this
manifestation of himself;--while the world itself, as an infi-
uite assemblage of concrete existences, conscious and uncon-
scious, is another phase of the same Infinite and Absolute
Being. Thus Consciousness, far from being a purely sub-
jective and empty train of fancies, contains nothing which
does not rest upon and image forth a Higher and Infinite
Reality; and Idealism itself becomes a sublime and Abso-
lute Realism.
This change in the spirit of his philosophy has been
ascribed to the influence of a distinguished contemporary,
who afterwards succeeded to the chair at Berlin of which
Fichte was the first occupant. It seems to us that it was
the natural and inevitable result of his own principles and
mode of thought; and that it was even theoretically con-
tained in the very first exposition of his doctrine, although
it had not then attained in his own mind that vivid reality
with which it shines, as a prophet-like inspiration, through-
out his later writings. In this view we are fully borne out
by the letter to Jakobi in 1795, and the article from the
Literatur Zeitung, already quoted. * In the development of
the system, whether in the mind of its author or in that of
any learner, the starting point is necessarily the individual
* See pages 60 and 62.
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? FINAL DEVELOPMENT OF HIS PHILOSOPHY. 107
consciousness,--the finite Ego. But when the logical pro- } \cesses of the understanding have performed their office, and led us from this, the nearest of our spiritual experiences, to /\ ' . that higher point in which all finite individuality disappears
in the great thought of an all-embracing consciousness,--an
Infinite Ego,--it becomes unnecessary to reiterate the initial
steps of the investigation,--to imitate the gropings of the schoolboy rather than the comprehensive vision of the man.
From this higher point of view Fichte now looked forth on
the universe and human life, and saw there no longer the
subjective phenomena of a limited and finite nature, but the
harmonious, although diversified, manifestation of the One Universal Being,--the self-revelation of the Absolute,--the
infinitely varied forms under which God becomes " manifest
in the flesh. "
The first traces of this change in his speculative position
are observable in his "Bestimmung des Menschen," pub-
lished in 1799, in which, as we have already said, may be
found the most systematic exposition of his philosophy
which has been attempted in a popular form. In 1801 ap-
peared his "Antwortschreiben an Reinhold" (Answer to
Reinhold), and his "Sonnenklarer Bericht an das grossere
Publicum iiber das eigentliche Wesen der neuesten Philoso-
phic" (Sun-clear Intelligence to the general public on the
essential nature of the New Philosophy. ) These he intended
to follow up in 1802 with a more strictly scientific and com- yplete account of the Wissenschaftslehre, designed for the
philosophical reader only. But he was induced to postpone
this purpose, partly on account of the recent modification of
his own philosophical point of view, and partly because the attention of the literary world was now engrossed by the. >>*
brilliant and poetic Natur-Philosophie of Schelling. Before \'communicating to the world the work which should be
handed down to posterity as the finished institute of his
theory, it appeared to him necessary, first of all to prepare
the public mind for its reception by a series of introductory applications of his system to subjects of general interest.
But this purpose was likewise laid aside for a time,--princi-
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? 108
MEMOIR OF FICHTE.
pally, it would seem, from dissatisfaction with the reception
which his works had hitherto received, from the harassing
misconceptions and misrepresentations which he had en-
countered, and from a doubt, amounting almost to hopeless-
ness, of making his views intelligible to the general public.
These feelings occasioned a silence of four years on his part,
and are characteristically expressed in the prefaces to seve-
ral of his subsequent works.
In the meantime, although Fichte retired for a season
from the prominent position which he had hitherto occupied
in the public eye, it was impossible for him to remain inact-
ive. Shut out from communication with the "reading pub-
lic," he sought to gather around him fit hearers to whom he
might impart the high message with which he was charged.
This was indeed his favourite mode of communication: in
the lecture-room his fiery eloquence found a freer scope than
the form of a literary work would permit. A circle of pupils
soon gathered around him at Berlin. His private lectures
were attended by the most distinguished scholars and states-
men: W. Schlegel, Kotzebue, the Minister Schrotter, the
High Chancellor Beyme, and the Minister von Altenstein,
were found among his auditory.
In 1804 an opportunity presented itself of resuming his
favourite vocation of an academic teacher. This was an in-
vitation from Russia to assume the chair of Philosophy in
the University of Charkow. The existing state of literary
culture in that country, however, did not seem to offer a
promising field for his exertions; and another proposal, which
appeared to open the way to a more useful application of his
powers, occurring at the same time, he declined the invitation
to Charkow. The second invitation was likewise a foreign
one,--from Bavaria, namely, to the Philosophic chair at
Landshut. It was accompanied by pecuniary proposals of a
most advantageous nature. But experience had taught
Fichte to set a much higher value upon the internal condi-
tions of such an office, than upon its outward advantages. In
desiring an academic chair, he sought only an opportunity
of carrying out his plan of a strictly philosophical education,
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? ACADEMIC PROJECTS.
109
with a view to the future reception of the Wissenschaftslehre
in its most perfect form. To this purpose he had devoted
his life, and no pecuniary considerations could induce him
to lay it aside. But its thorough fulfilment demanded ab-
solute freedom of teaching and writing as a primary condi-
tion, and therefore this was the first point to which Fichte
looked in any appointment which might be offered to him.
He frankly laid his views on this subject before the Bava-
rian Government. "The plan," he says, "might perhaps be
carried forward without the support of any government, al-
though this has its difficulties. But if any enlightened
government should resolve to support it, it would, in my
opinion, acquire thereby a deathless fame, and become the
benefactor of humanity. " Whether the Bavarian Govern-
ment was dissatisfied with the conditions required does not
appear,--but the negotiations on this subject were shortly
afterwards broken off.
At last, however, an opportunity occurred of carrying out
his views in Prussia itself. Through the influence of his
friends, Beyme and Altenstein, with the Minister Harden-
berg, he was appointed Professor of Philosophy at the Uni-
versity of Erlangen, with the liberty of returning to Berlin
during the winter to continue his philosophical lectures there.
In May 1805 he entered upon his new duties with a brilliant
success which seemed to promise a repetition of the epoch
of Jena. Besides the course of lectures to his own students,
in which he took a comprehensive survey of the conditions
and method of scientific knowledge in general, he delivered
a series of private lectures to his fellow professors and others,
in which he laid down his views in a more abstract form.
In addition to these labours, he delivered to the whole stu-
dents of the University his celebrated lectures on the "Nature
of the Scholar. " These remarkable discourses must have
had a powerful effect on the young and ardent minds to
which they were addressed. Never, perhaps, were the moral
dignity and sacredness of the literary calling set forth with
more impressive earnestness.
Encouraged by the brilliant success which had attended
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? 110
MEMOIR OF FICHTE.
his prelections at Erlangen, Fichte now resolved to give forth
to the world the results of his later studies, and especially
to embody, in some practical and generally intelligible form,
his great conception of the eternal revelation of God in con-
sciousness. Accordingly, on his return to Berlin in the win-
ter of 1805-6, he published the course of lectures to which we have just alluded, "Ueber das Wesen des Gelehrten" (On the
Nature of the Scholar), a translation of which forms a part of
the present volume. The Scholar is here represented as he
who, possessed and actuated by the Divine Idea, labours to
obtain for that Idea an outward manifestation in the world,
either by cultivating in his fellow-men the capacity for its re-
ception (as Teacher); or by directly embodying it in visible
forms (as Artist, Ruler, Lawgiver, &c. ) This publication was
immediately followed by another course, which had been de-
livered at Berlin during the previous year under the title of
*'Grundziige des gegenwartigen Zeitalters" (Characteristics
of the Present Age), of which an English version has also been
published by the present writer. It is an attempt to apply
the great principles of Transcendentalism to General History,
and abounds in searching and comprehensive views of the
progress, prospects, and destiny of man. This series of po-
pular works was completed by the publication, in the spring
of 1806, of the "Anweisung zum Seligen Leben, oder die
Religionslehre" (The Doctrine of Religion),--the most impor-
tant of all his later writings, which contains the final re-
sults of his philosophy in their most comprehensive and ex-
alted application. A translation of this admirable work is
also included in the present volume.
Fichte's long-cherished hopes of founding an academi-
cal institution in accordance with his philosophical views,
seemed now about to be realized. During the winter vaca-
tion, Hardenberg communicated with him on the subject of
a new organization of the University of Erlangen. Fichte
drew up a plan for this purpose, which was submitted to
the Minister in 1806. But fortune again interposed: the
outhreak of the war with France prevented his resuming
the duties which had been so well begun.
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? WAR OF LIBERATION.
Ill
The campaign of 1805 had subjected the greater part of
Germany to the power of Napoleon. Prussia, almost alone,
maintained her independence, surrounded on every side by
the armies or vassals of France. Her struggle with the giant-
power of the continent was of short duration. On the 9th
October 1806 war was declared,--on the 14th the double
battle of Auerstadt and Jena was fought,--and on the 25th
Napoleon entered Berlin. In rapid succession, all the fort-
resses of Prussia fell into the hands of the invader.
Fichte eagerly desired permission to accompany the army
which his country sent forth against her invaders. The hopes
of Germany hung upon its progress; its success would bring freedom and peace,--its failure, military depotism with all
its attendant horrors. Opposed to the well-trained troops
of France, elated with victory and eager for new conquests,
the defenders of Germany needed all the aid which high
principle and ardent patriotism could bring to their cause.
To maintain such a spirit in the army by such addresses as
afterwards appeared under the celebrated title of "Reden
an die Deutschen," Fichte conceived to be his appropriate
part in the general resistance to the enemy;--and for that
purpose he desired to be near the troops. "If the orator,"
he said, "must content himself with speech--if he may not
fight in your ranks to prove the truth of his principles by his
actions, by his contempt of danger and of death, by his pre-
sence in the most perilous places of the combat,--this is but
the fault of his age, which has separated the calling of the
scholar from that of the warrior. But he feels that if he
had been taught to carry arms, he would have been behind
none in courage; he laments that his age has denied him
the privilege accorded to ^Eschylus and Cervantes, to make
good his words by manly deeds . He would restore that time
if he could; and in the present circumstances, which he looks
upon as bringing with them a new phase of his existence, he
would proceed rather to deeds than to words. But since he
may only speak, he would speak fire and sword . Nor would
he do this securely and away from danger. In his discourses
he would give utterance to truths belonging to this subject
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? 112
'MEMOIR OF FICHTE.
with all the clearness with which he himself sees them, with
all the earnestness of which he is capable,--utter them a-
vowedly and with his own name,--truths which should cause
him to be held worthy of death before the tribunal of the
enemy. And on that account he would not faintheartedly
conceal himself, but speak boldly before your face, that he
might either live free in his fatherland, or perish in its
overthrow. "
The rapid progress of the war prevented compliance with
his wish, but the spirit which gave it birth was well appre-
ciated by Frederick-William. "Your idea, dear Fichte," says
the reply to his proposal, "does you honour. The King
thanks you for your offer;--perhaps we may make use of it
afterwards. But the King must first speak to his army by
deeds: your eloquence may turn to account the advantages
of victory. "
The defeat of Jena on the 14th October, and the rapid
march of Napoleon upon Berlin, which remained defenceless,
rendered it necessary for all who had identified themselves
with the cause of their country to seek refuge in instant
flight. Fichte's resolution was soon taken:--he would share
the dangers of his fatherland, rather than purchase safety
by submission. He left Berlin on the 18th October, in
company with his friend and physician Hufeland, a few
days before the occupation of the city by the French army.
Fichte's wife remained in Berlin to take charge of their
own and of Hufeland's household, while the two friends fled
beyond the Oder.
Fichte took up his residence at KSnisberg to await the
result of the war. The uncertainty of his future prospects,
and the dangerous situation in which he had left his family,
did not prevent him from pursuing his vocation as a public
teacher, even in the face of many hindrances. During the
winter he delivered a course of philosophical lectures in the
University, having been appointed provisional professor of
philosophy during his residence. He steadfastly resisted the
earnest desire of his wife to return to Berlin during its oc-
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? RESIDENCE AT KONIGSBERG.
113
cupancy by the French, conceiving it to be his duty to sub-
mit to every privation and discomfort rather than give an
indirect sanction to the presence of the enemy by sitting
down quietly under their rule, although he could now do so
with perfect safety to himself. "Such a return," he says,
"would stand in direct contradiction to the declarations made
in my address to the King, of which address my present cir-
cumstances are the result . And if no other keep me to my
word, it is just so much more my duty to hold myself to it.
It is precisely when other scholars of note in our country are
wavering, that he who has hitherto been true should stand
the firmer in his uprightness. "
During his residence in Konigsberg, he renewed many of
the friendships which he had formed there in early life, and
he now sought to add to his comfort by the removal of his
wife and child from Berlin. This plan was frustrated by a
dangerous illness by which his wife was overtaken, and which
is referred to in the following extracts from letters written
at this time:--
dFtrfjte an Sehu\ jFrau.
"Yesterday I received the intelligence of thy illness. Thy
few lines have drawn from me tears,--I know not whether
of grief, joy, or love. How blind we are! I have dreaded
everything but this. Naturally thou canst not have fallen
into serious illness; something extraordinary must have be-
fallen thee. I hoped that thou wouldst have borne our short
separation well, especially on account of the duties which
were laid upon thee. I recommended these thoughts to thee
at our parting, and I have, since that time, enforced them in my letters. Strong souls,--and thou art no weak one,--
make themselves stronger thus:-- and yet!
"Yet think not, dearest, that I would chide about thy
illness. Rather, in faith and trust, do I already receive thee
into my arms, as if thou wert really present, a new gift given
unto me, with even added value. Thou wert recovering,
although thy lines are feeble; at least I trust to thy own as-
surance rather than to that of friends who would reach me
Q
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? 114 MEMOIR OF FICHTE.
the cup of despondency in measured doses. Thou knowest
me;-- thou knowest that untruth does not suit me;--thou
wilt continue truthful towards me. This letter will find thee
living and in health. "
*>>** *
"One passage of Bernhardi's letter has deeply touched
me;--that where he speaks of our Hermann. Let the boy
be pure and noble,--(and why should he not, since he has
certainly not one drop of false blood from thee, and I know
that there is no such thing in me which he could inherit ? )
--and let him learn what he can.
If I but had you both,
--you who are my riches,--in my arms again, that I might
try whether I could improve the treasure! Live thou to love
me and thy boy;--I and he, if he has a drop of my blood in
his veins, will try to recompense thee for it. "
***? ?
"Again, thou dear one, had I to struggle against the an-
guish which secretly assailed me because I had no tidings
of thee yesterday, when I received your letter of the 15th,
delayed probably in its transmission . God be praised that
your recovery goes on well! You receive now regular and
good news from me; our friend also must now have been
with thee for a long time; and when you receive this letter
you will probably find yourself enabled to prepare for your
journey to me. You will, indeed, certainly not receive it be-
fore the close of this so sorrowful year. God grant to thee,
and to all brave hearts who deserve it, a better new one! "
**** ?
"Do not come here, but stay where thou art, for I am very
dissatisfied here, and with good grounds; and if, as seems
probable, a favourable change of affairs should take place, I
shall endeavour to return to my old quarters, and so be with
you again. This was the meaning of what I wrote to you
in my last letter,--but I had not then come to a settled re-
solution about it.
"Live in health and peace, and in hope of better times,
as I do. I bless thee from my inmost heart, am with thee
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? REMOVAL TO COPENHAGEN.
115
in spirit, and rejoice in the happy anticipation of seeing thee
again. Ever thine. "--
The hopes which were founded on the result of the battle
of Eylau (8th February 1807), and which seem to be referred
to in the preceding letter, were speedily dispelled; and the
subsequent progress of the war rendered Fichte's residence
at Konigsberg no longer safe or desirable. His communi-
cations with his family had also become very irregular and
uncertain . He consequently determined on a removal to
Copenhagen, there to await the termination of the war. He
left Konigsberg in the beginning of June, and, after a short
stay at Memel, arrived at the Danish capital about the middle
of the following month. The impossibility of engaging in
any continuous occupation during this period of uncertainty
and hazard seems to have exposed him, as well as his family,
to considerable pecuniary difficulties and privations. On the
other hand, his unswerving devotion to his country, and the
sacrifices he had cheerfully made for her sake, had gained
for him the sincere esteem of the Prussian Government, and
no inconsiderable influence in its counsels. At the end of
August 1807 peace was concluded, and Fichte returned to
his family after a separation of nearly a year.
With the return of peace, the Prussian Government deter-
mined to repair the loss of political importance by fostering
among its citizens the desire of intellectual distinction and
the love of free speculation . It seemed to the eminent men
who then stood around the throne of Frederick-William, that
the temple of German independence had now to be rebuilt
from its foundations; that the old stock of liberty having
withered, or been swept away in the tornado which had just
passed over their heads, a new growth must take its place,
springing from a deeper root and quickened by a fresher
stream. One of the first means which suggested itself for
the attainment of this purpose, was the establishment at
Berlin of a new school of higher education, free from the im-
perfections of the old Universities, from which, as from the
spiritual heart of the community, a current of life and energy
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? 116
MEMOIR OF FICHTE.
might be poured forth through all its members. Fichte was
chosen by the Minister as the man before all others fitted
for this task, and unlimited power was given him to frame
for the new University a constitution which should ensure
its efficiency and success. No employment could have been
more congenial to Fichte's inclinations;--it presented him
at last with the long-wished-for opportunity of developing a
systematic plan of human instruction, founded on the spirit-
ual nature of man. He entered with ardour upon the under-
taking, and towards the end of 1807 his plan was completed
and laid before the Minister. Its chief feature was perfect
unity of purpose, complete subordination of every branch of
instruction to the one great object of all teaching,--not the
inculcation of opinion, but the spiritual culture and elevation
of the student. The institution was to be an organic whole;
--an assemblage, not of mere teachers holding various and
perhaps opposite views, and living only to disseminate these,
but of men animated by a common purpose, and steadily
pursuing one recognised object. The office of the Professor
was not to repeat verbally what already stood printed in
books, and might be found there; but to exercise a diligent
supervision over the studies of the pupil, and to see that he
fully acquired, by his own effort, and as a personal and in-
dependent possession, the branch of knowledge which was
the object of his studies. It was thus a school for the scien-
tific use of the understanding, in which positive or historical
knowledge was to be looked upon only as a vehicle of in-
struction, not as an ultimate end:--spiritual independence,
intellectual strength, moral dignity,--these were the great
ends to the attainment of which everything else was but
the instrument. The plan met with distinguished appro-
bation from the Minister to whom it was presented; and if,
when the University was actually established some time
afterwards, the ordinary and more easily fulfilled constitu-
tion of such schools was followed, it is to be attributed to
the management of the undertaking having passed into
other hands, and to the difficulty of finding teachers who
would cooperate in the accomplishment of the scheme.
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? "REDEN AN DIE DEUTSCHEN. " 117
But the misfortunes ofhis country induced Fichte to make
a yet more direct attempt to rouse the fallen spirit of liberty,
and once more to awaken in the hearts of his countrymen
the desire of independence which now lay crushed beneath
a foreign yoke. Prussia was the last forlorn hope of German
freedom, and it now seemed to lie wholly at the mercy of
the conqueror. The native government could be little else
than a mockery while the capital of the country was still
occupied by French troops. Fichte was well aware of the
dangers attending any open attempt to excite a spirit of op-
position to the French, but he was not accustomed to weigh
danger against duty; with him there was but short pause
between conviction and action. "The sole question," said
he to himself, "is this:--canst thou hope that the good to
be attained is greater than the danger? The good is the re-
awakening and elevation of the people; against which my
personal danger is not to be reckoned, but for which it may
rather be most advantageously incurred. My family and my
son shall not want the support of the nation,--the least of
the advantages of having a martyr for their father. This is
the best choice. I could not devote my life to a better end. "
Thus heroically resolved that he, at least, should not be
wanting in his duty to his fatherland, he delivered his cele-
brated "Reden an die Deutschen"--(Addresses to the German
People)--in the academical buildings in Berlin during the
winter 1807-8. His voice was often drowned by the trum-
pets of the French troops, and well-known spies frequently
made their appearance among his auditory; but he continued,
undismayed, to direct all the fervour of his eloquence against
the despotism of Napoleon and the system of spoiling and
oppression under which his country groaned. It is somewhat
singular, that while Davoust threatened the chief literary
men of Berlin with vengeance if they should either speak or
write upon the political state of Germany, Fichte should have
remained unmolested--the only one who did speak out,
openly and fearlessly, against the foreign yoke.
The " Reden an die Deutschen " belong to the history of
Germany, and in its literary annals they are well entitled to
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? 118
MEMOIR OF FICHTE.
a distinguished and honourable place. Among the many
striking phenomena of that eventful period there is none
that exceeds in real interest and instructiveness this one of
a literary man, single-handed and surrounded by foreign
troops, setting before him, as a duty which he of all others
was called upon to fulfil, the task of a people's regeneration.
Uniting the patriot's enthusiasm with the prophet's inspira-
tion, Fichte raised a voice whose echoes rang through every
corner of Germany, and summoned to the rescue of his coun-
try all that remained of nobleness and devotion among her
sons. It was to no vain display of military glory that he
roused and directed their efforts:--he sought to erect the
structure of his country's future welfare and fame on a far
deeper and surer foundation. In strains of the most fer-
vid and impassioned eloquence he pointed out the true re-
medies for the national degradation,--the culture of moral
dignity, spiritual freedom, and independence. In these Ad-
dresses he first announced the plan and delineated all the
chief features of that celebrated system of Public Education
which has since conferred such inestimable benefits on Prus-
sia, and raised her, in this respect, to a proud pre-eminence
among the nations of Europe. * Never were a people called
* " Fichte may thus be regarded as the originator of the well-known Prus-
sian system of Education. Baron von Stein, the great Minister of Prussia
at this time, no doubt took the first steps towards its practical realization;
but it is not the less true that to Fichte alone belongs the honour of hav-
ing first given utterance to the great idea of a common Education as the
basis of a common Nationality among the German people. This noble
scheme of national regeneration, which has since borne such wonderful fruit,
is comprehensively set forth in the "Reden an die Deutschen. " In later
times, Germany has not been forgetful of those who thus, in evil days, laid
the foundations of her future unity and greatness. On the Centenary of
Fichte's birth, 19th May 1862, a Festival was celebrated at Berlin, under
the auspices of the National Verein, in honour of his memory. The Time*' correspondent, writing the following day, says:--" Yesterday morning, very
early, a great number of Fichte's admirers assembled at his grave in the old Dorotheenstadt churchyard outside the Oranienburg gate. The place
had been put in order, the monument repaired, the grave decked with
flowers and garlands. They sang there the first verse of the fine old chorale
Ein'feKte Burg itt unter Gott, and a clergyman delivered an appropriate dis-
course. The house on the New Promenade, in which Fichte for many years
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? "REDEN AN DIE DEUTSCHEN. "
119
upon to arouse themselves to a nobler enterprize, and
never was such a summons pealed forth in tones of more
manly and spirit-stirring energy. The last Address is a
noble appeal to the several classes of society in Germany
to unite, heart and hand, in forwarding the great work of
national regeneration. We quote the peroration:--
"In these addresses the memory of your forefathers speaks
to you. Think that with my voice there are mingled the
voices of your ancestors from the far-off ages of gray anti-
quity, of those who stemmed with their own bodies the tide
of Roman domination over the world, who vindicated with
their own blood the independence of those mountains,
lived, was decorated by the care of the committee for the celebration of the
anniversary with wreaths and laurels, and with draperies of black, red, and
gold, and of black and white, the German and Prussian colours. A memorial
slab was also set up against it--a temporary one to be presently replaced by
one of marble. At the University, Professor Trendelenburg made an excel-
lent speech. Fichte was the first rector of this University. From him, his
eulogist said, it had inherited the obligation to defend independence of
thought and opinion. The Crown Prince was present at the speech, and
afterwards complimented Trendelenburg upon it. The students, the workmen,
and various other corporations celebrated the day; but its most remarkable
feature was unquestionably the grand ceremony at the Victoria Theatre, got
up by the National Verein. The spacious stage, common to both the sum-
mer and the winter theatre, was completely cleared. In the centre of this
platform was a truncated column supporting a colossal bust of Fichte. Be-
hind and on either side of this was a numerous band of chorus singers,
and, behind them, some instrumentalists. At its foot was a slightly-
raised standing-place for the speakers. Dr. Veit, president of the committee,
opened the proceedings in a short speech. M. Berthold Anerbach, better
known as a literary man than as a politician, read a well-composed sketch
of Fichte's life. Deputy Franz Duncker read some very interesting personal
sketches and incidents, furnished by one of Fichte's oldest friends and dis-
ciples. Dr Loewe made a long spech, referring to the tendency of his writ-
ings, and chiefly of a political character. With a few more remarks from
the President, and another chorus by the singers, an evening terminated
which was remarkable for the excellence of its arrangements, and for the
gratification it apparently afforded to all present. " On the same day, a
granite column erected in honour of Fichte at his native village of Ram-
menau, and bearing four marble slabs with appropriate inscriptions, was
inaugurated by a public ceremony. --Ten years later, a memorial to Baron
Stein, erected at Nassau his birth-place in acknowledgment of the debt
which Prussia owes to him, was unveiled on 9th July 1872, in presence
of the Emperor, Empress, and Prince Imperial of Germany.
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? 120
MEMOIR OF FICHTE.
plains, and streams, which ye have suffered to fall a prey
to the stranger. They call to you,--'Be you our defenders! --
'hand down our memory to future ages, honourable and
'spotless, as it has come down to you, as you have gloried in
'it, and in your descent from us. Hitherto our struggle has
'been deemed noble, great, and wise;--we have been looked
'upon as the consecrated and inspired ones of a Divine
'World-Plan. Should our race perish with you, then will
'our honour be changed into dishonour, our wisdom into
'folly. For if Germany were ever to be subdued to the Em-
'pire, then had it been better to have fallen before the elder
'Romans than their modern descendants. We withstood
'those, and triumphed; these have scattered you like chaff
'before them. But, as matters now are with you, seek not
'to conquer with bodily weapons, but stand firm and erect
'before them in spiritual dignity. Yours is the greater des-
'tiny,--to found an empire of Mind and Reason,--to destroy
'the dominion of rude physical power as the ruler of the
'world. Do this, and ye shall be worthy of your descent
'from us! '
"With these voices mingle the spirits of your later fa-
thers,--of those who fell in the sacred struggle for freedom
of Religion and of Faith:--' Save our honour too! ' they calL
'To us it had not become wholly clear what it was we fought
'for;--besides our just determination to suffer no outward
'power to control us in matters of conscience, we were also
'led onward by a higher spirit which never wholly unveiled
'itself to our view. To you this spirit is no longer veiled,
'if your power of vision transcend the things of sense;--it
'now regards you with high, clear aspect . The confused
'and intricate combination of sensous and spiritual impulses
'with each other shall no longer govern the world: Mind
'alone, pure from all admixture of sense, shall assume the
'guidance of human affairs. In order that this spirit should
'have liberty to develope itself, and rise to independent
'existence, our blood was shed. It lies with you to give a
'meaning and a justification to the sacrifice, by establishing
'this spirit in its destined supremacy. Should this result
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? "REDEN AN DIE DEUTSCHEN. "
121
'not ensue, as the ultimate end of the previous develop-
'ment of our nation, then were our struggles but a forgotten
'farce, and, the freedom of mind and conscience for which
'we fought, an empty word, since neither mind nor con-
'science should any longer have a place among us. '
"The races yet unborn plead with you:--' You were proud
'of your forefathers,' they cry,--'and gloried in your descent
'from a noble line of men. See that with you the chain is
'not broken;--act so that we also may be proud of you, and
'through you, as through a spotless medium, claim our des-
'cent from the same glorious source. Be not you the cause
'of making us revile our ancestry as low, barbarous, and
'slavish;--of causing us to hide our origin, or to assume a
'foreign name and a foreign parentage, in order that we
'may not, without farther proof, be cast aside and trodden
'underfoot . According as the next generation which pro-
'ceeds from you shall be, so shall be your future fame:
'honourable, if this shall bear honourable witness to you;
'deservedly ignominious, if ye have not an unblemished
'posterity to succeed you, and leave it to the conqueror to
'write your history. Never has a victor been known to 'have either the inclination or the means of passing a just 'judgment on the subdued. The more he degrades them,
'the better does he justify his own position. Who can
'know what great deeds, what excellent institutions, what
'noble manners of many nations of antiquity may have 'passed away into oblivion, because their succeeding genera- 'tions have been enslaved, and have left the conqueror, in
'his own way, and without contradiction, to tell their story? '
"Even the stranger in foreign lands pleads with you, in
so far as he understands himself and knows aright his own
true interest . Yes! there are in every nation minds who can
never believe that the great promises to the human race of
a Kingdom of Law, of Reason, and of Truth, are idle and
vain delusions, and who consequently cherish the conviction
that the present iron-handed time is but a progression to-
wards a better state. These, and with them the whole later
races of humanity, trust in you. A great part of these trace
R
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? 1-2-2
MEMOIR OF FICHTE.
their lineage from us; others have received from us religion
and all other culture. Those plead with us, by the common
soil of our Fatherland, the cradle of their infancy, which they
have left to us free,--these by the culture which they have
accepted from us as the pledge of a higher good,--to main-
tain, for their sakes, the proud position which has hitherto
been ours, to guard with jealous watchfulness against even
the possible disappearance, from the great confederation of
a newly-arisen humanity, of that member which is to them
more important than all others; so that when they shall
need our counsel, our example, our cooperation in the pur-
suit and attainment of the true end of this Earthly Life,
they shall not look around for us in vain.
"All Ages,--all the Wise and Good who have ever breathed
the air of this world of ours,--all their thoughts and aspi-
rations towards a Higher Good,--mingle with these voices,
and encompass you about, and raise supplicating hands to-
wards you;--Providence itself, if we may venture so to speak,
and the Divine Plan in the creation of a Human Race,--
which indeed exists only that it may be understood of men,
and by men be wrought out into reality,--plead with you
to save their honour and their existence. Whether those
who have believed that Humanity must ever advance in a
course of ceaseless improvement, and that the great ideas of
its order and dignity were not empty dreams, but the pro-
phetic announcement and pledge of their own future reali-
zation ;--whether those--or they who have slumbered on in
the sluggish indolence of a mere vegetable or animal exis-
tence, and mocked every aspiration towards a higher World
--have had the right,--this is the question upon which it
has fallen to your lot to furnish a last and decisive answer.
The ancient world, with all its nobility and greatness, as well
as all its deficiencies, has fallen,--through its own unworthi-
ness and the might of your forefathers. If there has been
truth in that which I have spoken to you in these Addresses,
then it is you to whom, out of all other modern nations, the
germs of human perfection are especially committed, and on
whom the foremost place in the onward advance towards
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? "REDEN AN DIE DEUTSCHEN. "
123
their development is conferred. If you sink to nothing in
this your peculiar office, then with you the hopes of Hu-
manity for salvation out of all its evils are likewise over-
thrown. Hope not, console not yourselves with the vain
delusion, that a second time, after the destruction of an
ancient civilization, a new culture will arise upon the ruins
of the old, from a half-barbaric people. In ancient times,
such a people existed fully provided with all the requisites
for this mission; they were well known to the cultivated
nation, and were described in its literature; and that na-
tion itself, had it been able to suppose the case of its own
downfall, might have discovered the means of renovation in
this people. To us also the whole surface of the earth is
well known, and all the nations who dwell upon it.
