Had it been the whole purpose of our existence to pro-
duce an earthly condition of our race, there would have been
required only an unerring mechanism by which our out-
ward actions might have been determined,--we would not
have needed to be move than wheels well fitted to the great
machine.
duce an earthly condition of our race, there would have been
required only an unerring mechanism by which our out-
ward actions might have been determined,--we would not
have needed to be move than wheels well fitted to the great
machine.
Fichte - Nature of the Scholar
The good cause is ever the weaker, for it is
simple, and can be loved only for itself; the bad attracts
each individual by the promise which is most seductive to
him; and its adherents, always at war among themselves, so
soon as the good makes its appearance, conclude a truce
that they may unite the whole powers of their wickedness
against it. Scarcely, indeed, is such an opposition needed, for
even the good themselves are but too often divided by mis-
understanding, error, distrust, and secret self-love, and that
so much the more violently, the more earnestly each strives
to propagate that which he recognises as best; and thus
internal discord dissipates a power, which, even when unit-
ed, could scarcely hold the balance with evil. One blames
the other for rushing onwards with stormy impetuosity to
his object, without waiting until the good result shall have
been prepared; whilst he in turn is blamed that, through
hesitation and cowardice, he accomplishes nothing, but al-
lows all things to remain as they are, contrary to his better
conviction, because for him the hour of action never arrives:--
and only the Omniscient can determine whether either of
the parties in the dispute is in the right. Every one regards
the undertaking, the necessity of which is most apparent to
him, and in the prosecution of which he has acquired the
greatest skill, as most important and needful,--as the point
from which all improvement must proceed; he requires all
good men to unite their efforts with his, and to subject
themselves to him for the accomplishment of his particular
purpose, holding it to be treason to the good cause if they
hold back;--while they on the other hand make the same
demands upon him, and accuse him of similar treason for a
similar refusal. Thus do all good intentions among men
appear to be lost in vain disputations, which leave behind
them no trace of their existence; while in the meantime the
world goes on as well, or as ill, as it can without human
effort, by the blind mechanism of Nature,--and so will go on
for ever.
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 33-t
THE VOCATION OF MAN.
And so go on for ever ? --No;--not so, unless the whole
existence of humanity is to be an idle game, without signifi-
cance and without end. It cannot be intended that those
savage tribes should always remain savage: no race can be
born with all the capacities of perfect humanity, and yet
be destined never to develop these capacities, never to be-
come more than that which a sagacious animal by its own
proper nature might become. Those savages must be des-
tined to be the progenitors of more powerful, cultivated, and
virtuous generations;--otherwise it is impossible to conceive
of a purpose in their existence, or even of the possibility of
their existence in a world ordered and arranged by reason.
Savage races may become civilized, for this has already-t>c-
curred ;--the most cultivated nations of modern times are
the descendants of savages. Whether civilization is a direct
and natural development of human society, or is invariably
brought about through instruction and example from with-
out, and the primary source of all human culture must be
sought in a super-human guidance,--by the same way in
which nations which once were savage have emerged into
civilization, will those who are yet uncivilized gradually
attain it. They must, no doubt, at first pass through the
same dangers and corruptions of a merely sensual civiliza-
tion, by which the civilized nations are still oppressed, but
they will thereby be brought into union with the great
whole of humanity and be made capable of taking part in
its further progress.
It is the vocation of our race to unite itself into one single
body, all the parts of which shall beJLb'orcWhiv known to
each other, and all possessed of similar culture. Nature, and
even the passions and vices of men, have from the beginning
tended towards this end; a great part of the way towards it
is already passed, and we may surely calculate that this end,
which is the condition of all farther social progress, will in
time be attained. Let us not ask of history if man, on the
whole, have yet become purely moral! To a more extended,
comprehensive, energetic freedom he has certainly attained;
but hitherto it has been an almost necessary result of his
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
335
position, that this freedom has been applied chiefly to evil
purposes. Neither let us ask whether the aesthetic and intel-
lectual culture of the ancient world, concentrated on a few
points, may not have excelled in degree that of modern
times! It might happen that we should receive a humilia-
ting answer, and that in this respect the human race has
not advanced, but rather seemed to retrograde, in its riper
years. But let us ask of history at what period the exist-
ing culture has been most widely diffused, and distributed
among the greatest number of individuals; and we shall
doubtless find that from the beginning of history down to
our own day, the few light-points of civilization have spread
themselves abroad from their centre, that one individual af-
ter another, and one nation after another, has been em-
braced within their circle, and that this wider outspread of
culture is proceeding under our own eyes, ind this is the
first point to be attained in the endless path on which hu-
manity must advance. Until this shall have been attained,
until the existing culture of every age shall have been dif-
fused over the whole inhabited globe, and our race become
capable of the most unlimited inter-communication with it-
self, one nation or one continent must pause on the great
common path of progress, and wait for the advance of the
others; and each must bring as an offering to the universal
commonwealth, for the sake of which alone it exists, its ages
of apparent immobility or retrogression. When that first
point shall have been attained, when every useful discovery
made at one end of the earth shall be at once made known
and communicated to all the rest, then, without farther in-
terruption, without halt or regress, with united strength and
equal step, humanity shall move onward to a higher culture,
of which we can at present form no conception.
Within those singular associations, thrown together by
unreasoning accident, which we call States,--after they have
subsisted for a time in peace, when the resistence excited by
yet new oppression has been lulled to sleep, and the fermen-
tation of contending forces appeased,--abuse, by its con-
tinuance, and by general sufferance, assumes a sort of estab-
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 330
THE VOCATION OF MAN.
lished form; and the ruling classes, in the uncontested en-
joyment of their extorted privileges, have nothing more to
do but to extend them further, and to give to this extension
also the same established form. Urged by their insatiable
desires, they will continue from generation to generation
their efforts to acquire wider and yet wider privileges, and
never say ? It is enough! " until at last oppression shall
reach its limit, and become wholly insupportable, and des-
pair give back to the oppressed that power which their cou-
rage, extinguished by centuries of tyranny, could not procure
for them. They will then no longer endure any among
them who cannot be satisfied to be on an equality with
others, and so to remain. In order to protect themselves
against internal violence or new oppression, all will take on
themselves the same obligations. Their deliberations, in
which every man shall decide, whatever he decides, for him-
self, and not for one subject to him whose sufferings will ne-
ver affect him, and in whose fate he takes no concern;--
deliberations, according to which no one can hope that it
shall be he who is to practise a permitted injustice, but
every one must fear that he may have to suffer it;--delibera-
tions that alone deserve the name of legislation, which is
something wholly different from the ordinances of combined
lords to the countless herds of their slaves;--these delibera-
tions will necessarily be guided by justice, and will lay the
foundation of a true State, in which each individual, from a
regard for his own security, will be irresistibly compelled
to respect the security of every other without exception;
since, under the supposed legislation, every injury which he
should attempt to do to another, would not fall upon its ob-
ject, but would infallibly recoil upon himself.
By the establishment of this only true State, this firm
foundation of internal peace, the possibility of foreign war,
at least with other true States, is cut off. Even for its own
advantage, even to prevent the thought of injustice, plunder,
and violence entering the minds of its own citizens, and to
leave them no possibility of gain, except by means of in-
dustry and diligence within their legitimate sphere of ac-
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
337
tivity, every true state must forbid as strictly, prevent as
carefully, compensate as exactly, or punish as severely, any
injury to the citizen of a neighbouring state, as to one of its
own. This law concerning the security of neighbours is ne-
cessarily a law in every state that is not a robber-state; and
by its operation the possibility of any just complaint of one
state against another, and consequently every case of self-
defence among nations, is entirely prevented. There are no necessary, permanent, and immediate relations of states, as such, with each other, which should be productive of
strife; there are, properly speaking, only relations of the individual citizens of one state to the individual citizens of another; a state can be injured only in the person of one of
its citizens; but such injury will be immediately compen-
sated, and the aggrieved state satisfied. Between such
states as these, there is no rank which can be insulted, no ambition which can be offended. No officer of one state is authorised to intermeddle in the internal affairs of another, nor is-there any temptation for him to do so, since he could
not derive the slightest personal advantage from any such influence. That a whole nation should determine, for the
sake of plunder, to make war on a neighbouring country, is
impossible; for in a state where all are equal, the plunder
could not become the booty of a few, but must be equally
divided amongst all, and the share of no one individual could
ever recompense him for the trouble of the war. Only
where the advantage falls to the few oppressors, and the in-
jury, the toil, the expense, to the countless herd of slaves, is
a war of spoliation possible and conceivable. Not from states like themselves could such states as these entertain
any fear of war; only from savages, or barbarians whose
lack of skill to enrich themselves by industry impels them
to plunder; or from enslaved nations, driven by their mas-
ters to a war from which they themselves will reap no ad-
vantage. In the former case, each individual civilized state
must already be the stronger through the arts of civiliza-
tion; against the latter danger, the common advantage of all
demands that they should strengthen themselves by union.
xa
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 338
THE VOCATION OF MAN.
No free state can reasonably suffer in its vicinity associa-
tions governed by rulers whose interests would be promoted
by the subjugation of adjacent nations, and whose very ex-
istence is therefore a constant source of danger to their
neighbours; a regard for their own security compels all free
states to transform all around them into free states like
themselves; and thus, for the sake of their own welfare, to
extend the empire of culture over barbarism, of freedom
over slavery. Soon will the nations, civilized or enfranchis-
ed by them, find themselves placed in the same relation to-
wards others still enthralled by barbarism or slavery, in
which the earlier free nations previously stood towards
them, and be compelled to do the same things for these
which were previously done for themselves; and thus, of ne-
cessity, by reason of the existence of some few really free
states, will the empire of civilization, freedom, and with it
universal peace, gradually embrace the whole world.
I Thus, from the establishment of a just internal organiza-
tion, and of peace between individuals, there will necessarily
result integrity in the external relations of nations towards
\each other, and universal peace among them. But the
establishment of this just internal organization, and the
emancipation of the first nation that shall be truly free,
arises as a necessary consequence from the ever-growing op-
pression exercised by the ruling classes towards their sub-
jects, which gradually becomes insupportable,--a progress
which may be safely left to the passions and the blindness
of those classes, even although warned of the result.
In these only true states all temptation to evil, nay, even
the possibility of a man resolving upon a bad action with
any reasonable hope of benefit to himself, will be entirely
taken away; and the strongest possible motives will be of-
fered to every man to make virtue the sole object of his
will.
There is no man who loves evil because it is evil; it is
only the advantages and enjoyments expected from it, and
which, in the present condition of humanity, do actually,
in most cases, result from it, that are loved. So long as
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
33<)
this condition shall continue, so long as a premium shall
be set upon vice, a fundamental improvement of mankind,
as a whole, can scarcely be hoped for. But in a civil so-
ciety constituted as it ought to be, as reason requires it to
be, as the thinker may easily describe it to himself although
he may nowhere find it actually existing at the present day,
and as it must necessarily exist in the first nation that shall
really acquire true freedom,--in such a state of society, evil
will present no advantages, but rather the most certain dis-
advantages, and self-love itself will restrain the excess of
self-love when it would run out into injustice. By the un-
erring administration of such a state, every fraud or op-
pression practised upon others, all self-aggrandizement at
their expense, will be rendered not merely vain, and all
labour so applied fruitless, but such attempts would even re-
coil upon their author, and assuredly bring home to himself
the evil which he would cause to others. In his own land,
--out of his own land,--throughout the whole world, he
could find no one whom he might injure and yet go un-
punished. But it is not to be expected, even of a bad man,
that he would determine upon evil merely for the sake of
such a resolution, although he had no power to carry it into
effect, and nothing could arise from it but infamy to him-
self. The use of liberty for evil purposes is thus destroyed;
man must resolve either to renounce his freedom altogether,
and patiently to become a mere passive wheel in the great
machine of the universe, or else to employ it for good. In
soil thus prepared, good will easily prosper. When men
shall no longer be divided by selfish purposes, nor their
powers exhausted in struggles with each other, nothing will
remain for them but to direct their united strength against
the one common enemy which still remains unsubdued,--
resisting, uncultivated nature. No longer estranged from
each other by private ends, they will necessarily combine
for this common object; and thus there arises a body, every-
where animated by the same spirit and the same love.
Every misfortune to the individual, since it can no longer
be a gain to any other individual, is a misfortune to the
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 340
THE VOCATION OF MAN.
whole, and to each individual member of the whole; and is
felt with the same pain, and remedied with the same ac-
tivity, by every member;--every step in advance made by
one man is a step in advance made by the whole race
.
Here, where the petty, narrow self of mere individual per-
sonality is merged in the more comprehensive unity of the
social constitution, each man truly loves every other as him-
self,--as a member of this greater self which now claims all
his love, and of which he himself is no more than a member,
capable of participating only in a common gain or in a com-
mon loss. The strife of evil against good is here abolished,
for here no evil can intrude. The strife of the good among
themselves for the sake of good, disappears, now that they
find it easy to love good for its own sake alone and not
because they are its authors; now that it has become of
all-importance to them that the truth should really be dis-
covered, that the useful action should be done,--but not at
all by whom this may be accomplished. Here each indi-
vidual is at all times ready to join his strength to that of
others, to make it subordinate to that of others; and who-
ever, according to the judgment of all, is most capable of ac-
complishing the greatest amount of good, will be supported
by all, and his success rejoiced in by all with an equal joy.
This is the purpose of our earthly life, which reason sets before us, and for the infallible attainment of which she is
our pledge and security. This is not an object given to us
only that we may strive after it for the mere purpose of ex-
ercising our powers on something great, the real existence of
which we may perhaps be compelled to abandon to doubt;--
itshall, it must be realized; there must be a time in which
it shall be accomplished, as surely as there is a sensible
world and a race of reasonable beings existent in time with
respect to which nothing earnest and rational is conceivable
besides this purpose, and whose existence becomes intelli-
gible only through this purpose. Unless all human life be
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
341
metamorphosed into a mere theatrical display for the grati-
fication of some malignant spirit, who has implanted in poor
humanity this inextinguishable longing for the imperishable
only to amuse himself with its ceaseless pursuit of that
which it can never overtake,--its ever-repeated efforts,
Ixion-like, to embrace that which still eludes its grasp,--its
restless hurrying onward in an ever-recurring circle,--only
to mock its earnest aspirations with an empty, insipid farce;
--unless the wise man, seeing through this mockery, and
feeling an irrepressible disgust at continuing to play his
part in it, is to cast life indignantly from him and make the
moment of his awakening to reason also that of his physical
death;--unless these things are so, this purpose most as-
suredly must be attained. --Yes 1 it is attainable in life, and
through life, for Reason commands me to live:--it is attain-
able, for I am.
III.
But when this end shall have been attained, and human-
ity shall at length stand at this point, what is there then to
do? Upon earth there is no higher state than this;--the
generation which has once reached it, can do no more than
abide there, steadfastly maintain its position, die, and leave
behind it descendants who shall do the like, and who will
again leave behind them descendants to follow in their foot-
steps. Humanity would thus stand still upon her path; and
therefore her earthly end cannot be her highest end. This
earthly end is conceivable, attainable, and finite. Even al-
though we consider all preceding generations as means for
the production of the last complete one, we do not thereby
escape the question of earnest reason,--to what end then is
this last one? Since a Human Race has appeared upon earth,
its existence there must certainly be in accordance with, and
not contrary to, reason; and it must attain all the develop-
ment which it is possible for it to attain on earth. But why
should such a race have an existence at all,--why may it not
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 342
THE VOCATION OF MAN.
as well have remained in the womb of chaos? Reason is not
for the sake of existence, but existence for the sake of reason.
An existence which does not of itself satisfy reason and solve
all her questions, cannot by possibility be the true being. And, then, are those actions which are commanded by the
voice of conscience,--by that voice whose dictates I never
dare to criticise, but must always obey in silence,--are those
actions, in reality, always the means, and the only means,
for the attainment of the earthly purpose of humanity?
That I cannot do otherwise than refer them to this purpose,
and dare not have any other object in view to be attained
by means of them, is incontestible. But then are these, my
intentions, always fulfilled ? --is it enough that we will what
is good, in order that it may happen? Alas! many virtuous
intentions are entirely lost for this world, and others appear
even to hinder the purpose which they were designed to
promote. On the other hand, the most despicable passions
of men, their vices and their crimes, often forward, more
certainly, the good cause than the endeavours of the vir-
tuous man, who will never do evil that good may come! It
seems that the Highest Good of the world pursues its course
of increase and prosperity quite independently of all human
virtues or vices, according to its own laws, through an in-
1visible and unknown Power,--just as the heavenly bodies
run their appointed course, independently of all human
effort; and that this Power carries forward, in its own great
plan, all human intentions, good and bad, and, with over-
ruling wisdom, employs for its own purpose that which was
undertaken for other ends.
Thus, even if the attainment of this earthly end could be
the purpose of our existence, and every doubt which reason
could start with regard to it were silenced, yet would this
end not be ours, but the end of that unknown power. We
do not know, even for a moment, what is conducive to this
end; and nothing is left to us but to give by our actions
some materia], no matter what, for this power to work upon,
and to leave to it the task of elaborating this material to its
own purposes. It would, in that case, be our highest wisdom
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
343
not to trouble ourselves about matters that do not concern
us; to live according to our own fancy or inclinations, and
quietly leave the consequences to that unknown power.
The moral law within us would be void and superfluous, and
absolutely unfitted to a being destined to nothing higher
than this. In order to be at one with ourselves, we should
have to refuse obedience to that law, and to suppress it as
a perverse and foolish fanaticism.
No I--I will not refuse obedience to the law of duty;--as
surely as I live and am, I will obey, absolutely because it
commands. This resolution shall be first and highest in my
mind; that by which everything else is determined, but
which is itself determined by nothing else;--this shall be the innermost principle of my spiritual life. s
But, as a reasonable being, before whom a purpose must
be set solely by its own will and determination, it is impos-
sible for me to act without a motive and without an end.
If this obedience is to be recognised by me as a reasonable
service,--if the voice which demands this obedience be
really that of the creative reason within me, and not a mere
fanciful enthusiasm, invented by my own imagination, or
communicated to me somehow from without,--this obedience
must have some consequences, must serve some end. It is
evident that it does not serve the purpose of the world of
sense;--there must, therefore, be a super-sensensual world,
whose purposes it does promote.
The mist of delusion clears away from before my sight!
I receive a new organ, and a new world opens before me. It
is disclosed to me only by the law of reason, and answers
only to that law in my spirit. I apprehend this world,--
limited as I am by my sensuous view, I must thus name the
unnameable--I apprehend this world merely in and through
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 344
THE VOCATION OF MAN.
the end which is promised to my obedience;--it is in reality
nothing else than this necessary end itself which reason an-
nexes to the law of duty.
Setting aside everything else, how could I suppose that
this law had reference to the world of sense, or that the
whole end and object of the obedience which it demands is
to be found within that world, since that which alone is of
importance in this obedience serves no purpose whatever in
that world, can never become a cause in it, and can never
produce results. In the world of sense, which proceeds on a
chain of material causes and effects, and in which whatever
happens depends merely on that which preceded it, it is
never of any moment how, and with what motives and inten-
tentions, an action is performed, but only what the action is.
Had it been the whole purpose of our existence to pro-
duce an earthly condition of our race, there would have been
required only an unerring mechanism by which our out-
ward actions might have been determined,--we would not
have needed to be move than wheels well fitted to the great
machine. Freedom would have been, not merely vain, but
even obstructive; a virtuous will wholly superfluous. The
world would, in that case, be most unskilfully directed, and
attain the purposes of its existence by wasteful extrava-
gance and circuitous byeways. Hadst thou, mighty World-
Spirit! withheld from us this freedom, which thou art now
constrained to adapt to thy plans with labour and contri-
vance; hadst thou rather at once compelled us to act in the
way in which thy plans required that we should act, thou
wouldst have attained thy purposes by a much shorter way,
as the humblest of the dwellers in these thy worlds can tell
thee. But I am free; and therefore such a chain of causes
and effects, in which freedom is absolutely superfluous and
and without aim, cannot exhaust my whole nature. I must
be free; for it is not the mere mechanical act, but the free
determination of free will, for the sake of duty and for the
ends of duty only,--thus speaks the voice of conscience
within us,--this alone it is which constitutes our true
worth. The bond with which this law of duty binds me is
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. PAITH.
345
a bond for living spirits only; it disdains to rule over a
dead mechanism, and addresses its decrees only to the living
and the free. It requires of me this obedience;--this obe-
dience therefore cannot be nugatory or superfluous. V
And now the Eternal World rises before me more bright-
ly, and the fundamental law of its order stands clearly and
distinctly apparent to my mental vision. In this world,
will alone, as it lies concealed from mortal eye in the secret
obscurities of the soul, is the first link in a chain of conse-
quences that stretches through the whole invisible realms of
spirit; as, in the physical world, action--a certain movement
of matter--is the first link in a material chain that runs
through the whole system of nature. The will is the effi-
cient, living principle of the world of reason, as motion is
the efficient, living principle of the world of sense. I stand
in the centre of two entirely opposite worlds:--a visible
world, in which action is the only moving power; and an
invisible and absolutely incomprehensible world, in which
will is the ruling principle. I am one of the primitive forces
of both these worlds. My will embraces both. This will is,
in itself, a constituent element of the super-sensual world;
for as I move it by my successive resolutions, I move and
change something in that world, and my activity thus ex-
tends itself throughout the whole, and gives birth to new
and ever-enduring results which henceforward possess a
real existence and need not again to be produced. This
will may break forth in a material act,--and this act belongs
to the world of sense and does there that which pertains to
a material act to do.
It is not necessary that I should first be severed from the
terrestrial world before I can obtain admission into the ce-
lestial one;--I am and live in it even now, far more truly
than in the terrestrial; even now it is my only sure founda-
tion, and the eternal life on the possession of which I have
already entered is the only ground why I should still pro-
long this earthly one. That which we call heaven does not
Ya
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 346
THE VOCATION OF MAN.
lie beyond the grave; it is even here diffused around us,
and its light arises in every pure heart. My will is mine,
and it is the only thing that is wholly mine and entirely
dependent on myself; and through it I have already become
a citizen of the realm of freedom and of pure spiritual ac-
tivity. What determination of my will--of the only thing
by which I am raised from earth into this region--is best
adapted to the order of the spiritual world, is proclaimed to
me at every moment by my conscience, the bond that con-
stantly unites me to it;--and it depends solely on myself to
give my activity the appointed direction. Thus I cultivate
myself for this world; labour in it, and for it, in cultivating
one of its members; in it, and only in it, pursue my purpose
according to a settled plan, without doubt or hesitation,
certain of the result, since here no foreign power stands
opposed to my free will. That, in the world of sense, my
will also becomes an action, is but the law of this sensuous
world. I did not send forth the act as I did the will; only
the latter was wholly and purely my work,--it was all that
proceeded forth from me. It was not even necessary that
there should be another particular act on my part to unite
the deed to the will; the deed unites itself to it according
to the law of that second world with which I am connected
through my will, and in which this will is likewise an
original force, as it is in the first. I am indeed compelled,
when I regard my will, determined according to the dictates
of conscience, as a fact and an efficient cause in the world of
sense, to refer it to that earthly purpose of humanity as a
means to the accomplishment of an end ;--not as if I should
first survey the plan of the world and from this knowledge
calculate what I had to do; but the specific action, which
conscience directly enjoins me to do, reveals itself to me at
once as the only means by which, in my position, I can con-
tribute to the attainment of that end. Even if it should
afterwards appear as if this end had not been promoted--
nay, if it should even seem to have been hindered--by my
action, yet I can never regret it, nor perplex myself about it,
so surely as I have truly obeyed my conscience in perform-
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
347
ing this act. Whatever consequences it may have in this world, in the other world there can nothing but good result from it. And even in this world, should my action appear
to have failed of its purpose, my conscience for that very
reason commands me to repeat it in a manner that may
more effectually reach its end; or, should it seem to have
hindered that purpose,ybr that very reason to make good the
detriment and annihilate the untoward result. I will as I
ought, and the new deed follows. It may happen that the
consequences of this new action, in the world of sense, may
appear to me not more beneficial than those of the first;
but, with respect to the other world, I retain the same calm
assurance as before; and, in the present, it is again my
bounden duty to make good my previous failure by new ac- '*tion. And thus, should it still appear that, during my whole
earthly life, I have not advanced the good cause a single
hair's-breadth in this world, yet I dare not cease my efforts:
after every unsuccessful attempt, I must still believe that
the next will be successful. But in the spiritual world no
step is ever lost. In short, I do not pursue the earthly pur- . 1pose for its own sake alone, or as a final aim; but only be- \cause my true final aim, obedience to the law of conscience, does not present itself to me in this world in any other shape than as the advancement of this end. I may not
cease to pursue it, unless I were to deny the law of duty, or
unless that law were to manifest itself to me, in this life, in
some other shape than as a commandment to promote this
purpose in my own place;--I shall actually cease to pursue
it in another life in which that commandment shall have
set before me some other purpose wholly incomprehensible
to me here. In this life, I must will to promote it, because
I must obey; whether it be actually promoted by the deed
that follows my will thus fittingly directed is not my care;
I am responsible only for the will, but not for the result. C
Previous to the actual deed, I can never resign this purpose;
the deed, when it is completed, I may resign, and repeat it,
or improve it. Thus do I live and labour, even here, in my
most essential nature and in my nearest purposes, only for
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 348
THE VOCATION OF MAN.
the other world; and my activity for it is the only thing of
which I am completely certain;--in the world of sense I
labour only for the sake of the other, and only because I
cannot work for the other without at least willing to work
for it.
I will establish myself firmly in this, to me, wholly new
view of my vocation. The present life cannot be rationally
regarded as the whole purpose of my existence, or of the
existence of a human race in general;--there is something
in me, and there is something required of me, which finds in
this life nothing to which it can be applied, and which is
entirely superfluous and unnecessary for the attainment of
the highest objects that can be attained on earth. There
must therefore be a purpose in human existence which lies
beyond this life. But should the present life, which ia
nevertheless imposed upon us, and which cannot be de-
signed solely for the development of reason, since even
awakened reason commands us to maintain it and to pro-
mote its highest purposes with all our powers,--should this
life not prove entirely vain and ineffectual, it must at least
have relation to a future life, as means to an end. Now
there is nothing in this present life, the ultimate conse-
quences of which do not remain on earth,--nothing where-
by we could be connected with a future life--but only our
virtuous will, which in this world, by the fundamental laws
thereof, is entirely fruitless. Only our virtuous will can it,
must it be, by which we can labour for another life, and for
the first and nearest objects which are there revealed to us;
and it is the consequences, invisible to us, of this virtuous will, through which we first acquire a firm standing-point in
that life from whence we may then advance in a farther
course of progress.
That our virtuous will in, and for and through itself, must
have consequences, we know already in this life, for reason
cannot command anything which is without a purpose; but
what these consequences may be,--nay, how it is even pos-
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
349
sible for a mere will to produce any effect at all,--as to this
we can form no conception whatever, so long as we are still
confined to this material world; and it is true wisdom not
to undertake an inquiry in which we know beforehand that
we shall be unsuccessful . With respect to the nature of
these consequences, the present life is therefore, in relation
to the future, aji/a^in^jgith^ In the future life, we shall possess these consequences, for we shall then proceed from
them as our starting-point, and build upon them as our
foundation; and this other life will thus be, in relation to
the consequences of our virtuous will in the present, a life --
m sight. In that other life, we shall also have an immediate
purpose set before us, as we have in the present; for our ac-
tivity must not cease. But we remain finite beings,--and
for finite beings there is but finite, determinate activity; and
every determinate act has a determinate end. As, in the
present life, the actually existing world as we findit around
us, the fitting adjustment of this world to the work we have
to do in it, the degree of culture and virtue already attained
by men, and our own physical powers,--as these stand rela-
ted to the purposes of this life,--so, in the future life, the consequences of our virtuous will in the present shall stand related to the purposes of that other existence. The present
is the commencement of our existence; the endowments re-
quisite for its purpose, and a firm footing in it, have been
freely bestowed on us:--the future is the continuation of
this existence, and in it we must acquire for ourselves a
commencement, and a definite standing-point.
And now the present life no longer appears vain and use-
less; for this and this alone it is given to us--that we may
acquire for ourselves a firm foundation in the future life,
and only by means of this foundation is it connected with
our whole external existence. It is very possible, that the
immediate purpose of this second life may prove as unat-
tainable by finite powers, with certainty and after a fixed
plan, as the purpose of the present life is now, and that even
there a virtuous will may apear superfluous and without
result . But it can never be lost there, any more than here,
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 350
THE VOCATION OF MAN.
for it is the eternal and unalterable command of reason. Its
necessary efficacy would, in that case, direct us to a third
life, in which the consequences of our virtuous will in the
second life will become visible;--a life which during the
second life would again be believed in through faith, but
with firmer, more unwavering confidence, since we should
already have had practical experience of the truthfulness of
reason, and have regained the fruits of a pure heart which
had been faithfully garnered up in a previously completed
life.
As in the present life it is only from the command of con-
science to follow a certain course of action that there arises
our conception of a certain purpose in this action, and from
this our whole intuitive perception of a world of sense;--
so in the future, upon a similar, but now to us wholly in-
conceivable command, will be founded our conception of the
immediate purpose of that life; and upon this, again, our
intuitive perception of a world in which we shall set out
from the consequences of our virtuous will in the present
life. The present world exists for us only through the law
of duty; the other will be revealed to us, in a similar man-
ner, through another command of duty; for in no other
manner can a world exist for any reasonable being.
This, then, is my whole sublime vocation, my true nature.
I am a member of two orders:--the one purely spiritual, in
which I rule by my will alone; the other sensuous, in which
I operate by my deed. The whole end of reason is pure ac-
tivity, absolutely by itself alone, having no need of any in-
strument out of itself,--independence of everything which
is not reason,--absolute freedom. The will is the living
principle of reason,--is itself reason, when purely and simp-
ly apprehended; that reason is active by itself alone, means,
that pure will, merely as such, lives and rules. It is only
the Infinite Reason that lives immediately and wholly in
this purely spiritual order. The finite reason,--which does
not of itself constitute the world of reason, but is only one
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK XII. FAITH.
351
of its many members,--lives necessarily at the same time in a sensuous order; that is to say, in one which presents to it
another object beyond a purely spiritual activity:--a ma-
terial object, to be promoted by instruments and powers
which indeed stand under the immediate dominion of the
will, but whose activity is also conditioned by their own na-
tural laws. Yet as surely as reason is reason, must the will
operate absolutely by itself, and independently of the natu-
ral laws by which the material action is determined;--and
hence the sensuous life of every finite being points towards
a higher, into which the will, by itself alone, may open the
way, and of which it may acquire possession,--a possession
which indeed we must again sensuously conceive of as a
state, and not as a mere will.
These two orders,--the purely spiritual and the sensuous,
the latter consisting possibly of an innumerable series of
particular lives,--have existed since the first moment of
the development of an active reason within me, and still
proceed parallel to each other. The latter order is only a
phenomenon for myself, and for those with whom I am asso-
ciated in this life; the former alone gives it significance,
purpose, and value. I am immortal, imperishable, eternal,
as soon as I form the resolution to obey the laws of reason;
I do not need to become so. The super-sensual world is no
future world; it is now present; it can at no point of finite
existence be more present than at another; not more pre-
sent aftej>an existence of myriads of lives than at this mo-
ment. My sensuous existence may, in future, assume other
forms, but these are just as little the true life, as its pre-
sent form. By that rcs|ution I lay hold on eternity, and
cast off this earthly life and all other forms of sensuous life
which may yet lie before me in futurity, and place myself
far above them. I become the sole source of my own being
and its phenomena, and, henceforth, unconditioned by any-
thing without me, I have life in myself. My will, which is
directed by no foreign agency in the order of the super-sen-
sual world, but by myself alone, is this source of true life,
and of eternity.
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 352
THE VOCATION OF MAN.
It is my will alone which is this source of true life, and
i if eternity;--only by recognising this will as the peculiar
seat of moral goodness, and by actually raising it thereto,
do I obtain the assurance and the possession of that super-
sensual world.
Without regard to any conceivable or visible object, with-
out inquiry as to whether my will may be followed by any
result other than the mere volition,--I must will in accor-
dance with the ,m/>ro]JaWr My will stands alone, apart
from all that is not itself, and is its own world merely by it-
self and for itself; not only as being itself an absolutely
first, primary and original power, before which there is no
preceding influence by which it may be governed, but also
as being followed by no conceivable or comprehensible second
step in the series, coming after it, by which its activity may
be brought under the dominion of a foreign law. Did there
proceed from it any second, and from this again a third re-
sult, and so forth, in any conceivable sensuous world oppos-
ed to the spiritual world, then would its strength be broken
by the resistance it would encounter from the independent
elements of such a world which it would set in motion; the
mode of its activity would no longer exactly correspond to
the purpose expressed in the volition; and the will would
no longer remain free, but be partly limited by the peculiar
laws of its heterogeneous sphere of action. And thus must
I actually regard the will in the present sensous world, the
only one known to me. I am indeed compelled to believe,
and consequently to act as if I thought, that by my mere
volition, my tongue, my hand, or my foot, might be set in
motion; but how a mere aspiration, an impress of intelli-
gence upon itself, such as will is, can be the principle of
motion to a heavy material mass,--this I not only find it
impossible to conceive, but the mere assertion is, before the
tribunal of the understanding, a palpable absurdity;--here
the movement of matter even in myself can be explained
only by the internal forces of matter itself.
Such a view of my will as I have taken, can, however, be
attained only through an intimate conviction that it is not
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
353
merely the highest active principle for this world,--which it
certainly might be, without having freedom in itself, by the
mere influence of the system of the universe, perchance, as
we must conceive of a formative power in Nature,--but
that it absolutely disregards all earthly objects, and generally
all objects lying out of itself, and recognises itself, for its
own sake, as its own ultimate end. But by such a view of
my will I am at once directed to a super-sensual order of
things, in which the will, by itself alone and without any
instrument lying out of itself, becomes an efficient cause
in a sphere which, like itself, is purely spiritual, and is
thoroughly accessible to it. That moral volition is demand-
ed of us absolutely for its own sake alone,--a truth which
I discover only as a fact in my inward consciousness, and to
the knowledge of which I cannot attain in any other way:
--this was the first step of my thought. That this demand
is reasonable, and the source and standard of all else that is
reasonable; that it is not modelled upon any other thing
whatever, but that all other things must, on the contrary,
model themselves upon it, and be dependent upon it,--a con-
viction which also I cannot arrive at from without, but can
attain only by inward experience, by means of the unhesitat-
ing and immovable assent which I freely accord to this de-
mand:--this was the second step of my thought . And from
these two terms I have attained to faith in a super-sensual
Eternal World. If I abandon the former, the latter falls to
the ground. If it were true,--as many say it is, assuming it
without farther proof as self-evident and extolling it as the
highest summit of human wisdom,--that all human virtue
must have before it a certain definite external object, and
that it must first be assured of the possibility of attaining
this object, before it can act and before it can become vir-
tue; that, consequently, reason by no means contains within
itself the principle and the standard of its own activity, but
must receive this standard from without, through contem-
plation of an external world;--if this were true, then might
the ultimate end of our existence be accomplished here
below; human nature might be completely developed and
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 354
THE VOCATION OF MAN.
exhausted by our earthly vocation, and we should have no
rational ground for raising our thoughts above the present
life.
But every thinker who has anywhere acquired those first
principles even historically, moved perhaps by a mere love
of the new and unusual, and who is able to prosecute a
correct course of reasoning from them, might speak and
teach as I have now spoken to myself. He would then
present us with the thoughts of some other being, not with
his own; everything would float before him empty and
without significance, because he would be without the sense
whereby he might apprehend its reality. He is a blind
man, who, upon certain true principles concerning colours
which he has learned historically, has built a perfectly cor-
rect theory of colour, notwithstanding that there is in reality
no colour existing for him;--he can tell how, under certain
conditions, it must be; but to him it is not so, because he
does not stand under these conditions. The faculty by
which we lay hold on Eternal Life is to be attained only by
^actually renouncing the sensuous and its objects, and sacri-
ficing them to that law which takes cognizance of our will
only and not of our actions;--renouncing them with the
firmest conviction that it is reasonable for us to do so,--nay,
that it is the only thing reasonable for us, By this renun-
ciation of the Earthly, does faith in the Eternal first arise
in our soul, and is there enshrined apart, as the only sup-
port to which we can cling after we have given up all else,
--as the only animating principle that can elevate our
minds and inspire our lives. We must indeed, according to
the figure of a sacred doctrine, first "die unto the world and
be born again, before we can enter the kingdom of God. "
I see--Oh I now see clearly before me the cause of
my former indifference and blindness concerning spiritual
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
355
things! Absorbed by mere earthly objects, lost in them
with all our thoughts and efforts, moved and urged onward
only by the notion of a result lying beyond ourselves,--by
the desire of such a result and of our enjoyment therein,--
insensible and dead to the pure impulse of reason, which
gives a law to itself, and offers to our aspirations a purely
spiritual end,--the immortal Psyche remains, with fettered
pinions, fastened to the earth. Our philosophy becomes
the history of our own heart and life; and according to
what we ourselves are, do we conceive of man and his voca-
tion. Never impelled by any other motive than the desire
after what can be actually realized in this world, there is for
us no true freedom,--no freedom which holds the ground of
its determination absolutely and entirely within itself. Our
freedom is, at best, that of the self-forming plant; not es-
sentially higher in its nature, but only more artistical in its
results; not producing a mere material form with roots,
leaves, and blossoms, but a mind with impulses, thoughts,
and actions. We cannot have the slightest conception of
true freedom, because we do not ourselves possess it; when
it is spoken of, we either bring down what is said to the
level of our own notions, or at once declare all such talk to
be nonsense. Without the idea of freedom, we are likewise
without the faculty for another world.
simple, and can be loved only for itself; the bad attracts
each individual by the promise which is most seductive to
him; and its adherents, always at war among themselves, so
soon as the good makes its appearance, conclude a truce
that they may unite the whole powers of their wickedness
against it. Scarcely, indeed, is such an opposition needed, for
even the good themselves are but too often divided by mis-
understanding, error, distrust, and secret self-love, and that
so much the more violently, the more earnestly each strives
to propagate that which he recognises as best; and thus
internal discord dissipates a power, which, even when unit-
ed, could scarcely hold the balance with evil. One blames
the other for rushing onwards with stormy impetuosity to
his object, without waiting until the good result shall have
been prepared; whilst he in turn is blamed that, through
hesitation and cowardice, he accomplishes nothing, but al-
lows all things to remain as they are, contrary to his better
conviction, because for him the hour of action never arrives:--
and only the Omniscient can determine whether either of
the parties in the dispute is in the right. Every one regards
the undertaking, the necessity of which is most apparent to
him, and in the prosecution of which he has acquired the
greatest skill, as most important and needful,--as the point
from which all improvement must proceed; he requires all
good men to unite their efforts with his, and to subject
themselves to him for the accomplishment of his particular
purpose, holding it to be treason to the good cause if they
hold back;--while they on the other hand make the same
demands upon him, and accuse him of similar treason for a
similar refusal. Thus do all good intentions among men
appear to be lost in vain disputations, which leave behind
them no trace of their existence; while in the meantime the
world goes on as well, or as ill, as it can without human
effort, by the blind mechanism of Nature,--and so will go on
for ever.
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 33-t
THE VOCATION OF MAN.
And so go on for ever ? --No;--not so, unless the whole
existence of humanity is to be an idle game, without signifi-
cance and without end. It cannot be intended that those
savage tribes should always remain savage: no race can be
born with all the capacities of perfect humanity, and yet
be destined never to develop these capacities, never to be-
come more than that which a sagacious animal by its own
proper nature might become. Those savages must be des-
tined to be the progenitors of more powerful, cultivated, and
virtuous generations;--otherwise it is impossible to conceive
of a purpose in their existence, or even of the possibility of
their existence in a world ordered and arranged by reason.
Savage races may become civilized, for this has already-t>c-
curred ;--the most cultivated nations of modern times are
the descendants of savages. Whether civilization is a direct
and natural development of human society, or is invariably
brought about through instruction and example from with-
out, and the primary source of all human culture must be
sought in a super-human guidance,--by the same way in
which nations which once were savage have emerged into
civilization, will those who are yet uncivilized gradually
attain it. They must, no doubt, at first pass through the
same dangers and corruptions of a merely sensual civiliza-
tion, by which the civilized nations are still oppressed, but
they will thereby be brought into union with the great
whole of humanity and be made capable of taking part in
its further progress.
It is the vocation of our race to unite itself into one single
body, all the parts of which shall beJLb'orcWhiv known to
each other, and all possessed of similar culture. Nature, and
even the passions and vices of men, have from the beginning
tended towards this end; a great part of the way towards it
is already passed, and we may surely calculate that this end,
which is the condition of all farther social progress, will in
time be attained. Let us not ask of history if man, on the
whole, have yet become purely moral! To a more extended,
comprehensive, energetic freedom he has certainly attained;
but hitherto it has been an almost necessary result of his
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
335
position, that this freedom has been applied chiefly to evil
purposes. Neither let us ask whether the aesthetic and intel-
lectual culture of the ancient world, concentrated on a few
points, may not have excelled in degree that of modern
times! It might happen that we should receive a humilia-
ting answer, and that in this respect the human race has
not advanced, but rather seemed to retrograde, in its riper
years. But let us ask of history at what period the exist-
ing culture has been most widely diffused, and distributed
among the greatest number of individuals; and we shall
doubtless find that from the beginning of history down to
our own day, the few light-points of civilization have spread
themselves abroad from their centre, that one individual af-
ter another, and one nation after another, has been em-
braced within their circle, and that this wider outspread of
culture is proceeding under our own eyes, ind this is the
first point to be attained in the endless path on which hu-
manity must advance. Until this shall have been attained,
until the existing culture of every age shall have been dif-
fused over the whole inhabited globe, and our race become
capable of the most unlimited inter-communication with it-
self, one nation or one continent must pause on the great
common path of progress, and wait for the advance of the
others; and each must bring as an offering to the universal
commonwealth, for the sake of which alone it exists, its ages
of apparent immobility or retrogression. When that first
point shall have been attained, when every useful discovery
made at one end of the earth shall be at once made known
and communicated to all the rest, then, without farther in-
terruption, without halt or regress, with united strength and
equal step, humanity shall move onward to a higher culture,
of which we can at present form no conception.
Within those singular associations, thrown together by
unreasoning accident, which we call States,--after they have
subsisted for a time in peace, when the resistence excited by
yet new oppression has been lulled to sleep, and the fermen-
tation of contending forces appeased,--abuse, by its con-
tinuance, and by general sufferance, assumes a sort of estab-
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 330
THE VOCATION OF MAN.
lished form; and the ruling classes, in the uncontested en-
joyment of their extorted privileges, have nothing more to
do but to extend them further, and to give to this extension
also the same established form. Urged by their insatiable
desires, they will continue from generation to generation
their efforts to acquire wider and yet wider privileges, and
never say ? It is enough! " until at last oppression shall
reach its limit, and become wholly insupportable, and des-
pair give back to the oppressed that power which their cou-
rage, extinguished by centuries of tyranny, could not procure
for them. They will then no longer endure any among
them who cannot be satisfied to be on an equality with
others, and so to remain. In order to protect themselves
against internal violence or new oppression, all will take on
themselves the same obligations. Their deliberations, in
which every man shall decide, whatever he decides, for him-
self, and not for one subject to him whose sufferings will ne-
ver affect him, and in whose fate he takes no concern;--
deliberations, according to which no one can hope that it
shall be he who is to practise a permitted injustice, but
every one must fear that he may have to suffer it;--delibera-
tions that alone deserve the name of legislation, which is
something wholly different from the ordinances of combined
lords to the countless herds of their slaves;--these delibera-
tions will necessarily be guided by justice, and will lay the
foundation of a true State, in which each individual, from a
regard for his own security, will be irresistibly compelled
to respect the security of every other without exception;
since, under the supposed legislation, every injury which he
should attempt to do to another, would not fall upon its ob-
ject, but would infallibly recoil upon himself.
By the establishment of this only true State, this firm
foundation of internal peace, the possibility of foreign war,
at least with other true States, is cut off. Even for its own
advantage, even to prevent the thought of injustice, plunder,
and violence entering the minds of its own citizens, and to
leave them no possibility of gain, except by means of in-
dustry and diligence within their legitimate sphere of ac-
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
337
tivity, every true state must forbid as strictly, prevent as
carefully, compensate as exactly, or punish as severely, any
injury to the citizen of a neighbouring state, as to one of its
own. This law concerning the security of neighbours is ne-
cessarily a law in every state that is not a robber-state; and
by its operation the possibility of any just complaint of one
state against another, and consequently every case of self-
defence among nations, is entirely prevented. There are no necessary, permanent, and immediate relations of states, as such, with each other, which should be productive of
strife; there are, properly speaking, only relations of the individual citizens of one state to the individual citizens of another; a state can be injured only in the person of one of
its citizens; but such injury will be immediately compen-
sated, and the aggrieved state satisfied. Between such
states as these, there is no rank which can be insulted, no ambition which can be offended. No officer of one state is authorised to intermeddle in the internal affairs of another, nor is-there any temptation for him to do so, since he could
not derive the slightest personal advantage from any such influence. That a whole nation should determine, for the
sake of plunder, to make war on a neighbouring country, is
impossible; for in a state where all are equal, the plunder
could not become the booty of a few, but must be equally
divided amongst all, and the share of no one individual could
ever recompense him for the trouble of the war. Only
where the advantage falls to the few oppressors, and the in-
jury, the toil, the expense, to the countless herd of slaves, is
a war of spoliation possible and conceivable. Not from states like themselves could such states as these entertain
any fear of war; only from savages, or barbarians whose
lack of skill to enrich themselves by industry impels them
to plunder; or from enslaved nations, driven by their mas-
ters to a war from which they themselves will reap no ad-
vantage. In the former case, each individual civilized state
must already be the stronger through the arts of civiliza-
tion; against the latter danger, the common advantage of all
demands that they should strengthen themselves by union.
xa
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 338
THE VOCATION OF MAN.
No free state can reasonably suffer in its vicinity associa-
tions governed by rulers whose interests would be promoted
by the subjugation of adjacent nations, and whose very ex-
istence is therefore a constant source of danger to their
neighbours; a regard for their own security compels all free
states to transform all around them into free states like
themselves; and thus, for the sake of their own welfare, to
extend the empire of culture over barbarism, of freedom
over slavery. Soon will the nations, civilized or enfranchis-
ed by them, find themselves placed in the same relation to-
wards others still enthralled by barbarism or slavery, in
which the earlier free nations previously stood towards
them, and be compelled to do the same things for these
which were previously done for themselves; and thus, of ne-
cessity, by reason of the existence of some few really free
states, will the empire of civilization, freedom, and with it
universal peace, gradually embrace the whole world.
I Thus, from the establishment of a just internal organiza-
tion, and of peace between individuals, there will necessarily
result integrity in the external relations of nations towards
\each other, and universal peace among them. But the
establishment of this just internal organization, and the
emancipation of the first nation that shall be truly free,
arises as a necessary consequence from the ever-growing op-
pression exercised by the ruling classes towards their sub-
jects, which gradually becomes insupportable,--a progress
which may be safely left to the passions and the blindness
of those classes, even although warned of the result.
In these only true states all temptation to evil, nay, even
the possibility of a man resolving upon a bad action with
any reasonable hope of benefit to himself, will be entirely
taken away; and the strongest possible motives will be of-
fered to every man to make virtue the sole object of his
will.
There is no man who loves evil because it is evil; it is
only the advantages and enjoyments expected from it, and
which, in the present condition of humanity, do actually,
in most cases, result from it, that are loved. So long as
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
33<)
this condition shall continue, so long as a premium shall
be set upon vice, a fundamental improvement of mankind,
as a whole, can scarcely be hoped for. But in a civil so-
ciety constituted as it ought to be, as reason requires it to
be, as the thinker may easily describe it to himself although
he may nowhere find it actually existing at the present day,
and as it must necessarily exist in the first nation that shall
really acquire true freedom,--in such a state of society, evil
will present no advantages, but rather the most certain dis-
advantages, and self-love itself will restrain the excess of
self-love when it would run out into injustice. By the un-
erring administration of such a state, every fraud or op-
pression practised upon others, all self-aggrandizement at
their expense, will be rendered not merely vain, and all
labour so applied fruitless, but such attempts would even re-
coil upon their author, and assuredly bring home to himself
the evil which he would cause to others. In his own land,
--out of his own land,--throughout the whole world, he
could find no one whom he might injure and yet go un-
punished. But it is not to be expected, even of a bad man,
that he would determine upon evil merely for the sake of
such a resolution, although he had no power to carry it into
effect, and nothing could arise from it but infamy to him-
self. The use of liberty for evil purposes is thus destroyed;
man must resolve either to renounce his freedom altogether,
and patiently to become a mere passive wheel in the great
machine of the universe, or else to employ it for good. In
soil thus prepared, good will easily prosper. When men
shall no longer be divided by selfish purposes, nor their
powers exhausted in struggles with each other, nothing will
remain for them but to direct their united strength against
the one common enemy which still remains unsubdued,--
resisting, uncultivated nature. No longer estranged from
each other by private ends, they will necessarily combine
for this common object; and thus there arises a body, every-
where animated by the same spirit and the same love.
Every misfortune to the individual, since it can no longer
be a gain to any other individual, is a misfortune to the
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 340
THE VOCATION OF MAN.
whole, and to each individual member of the whole; and is
felt with the same pain, and remedied with the same ac-
tivity, by every member;--every step in advance made by
one man is a step in advance made by the whole race
.
Here, where the petty, narrow self of mere individual per-
sonality is merged in the more comprehensive unity of the
social constitution, each man truly loves every other as him-
self,--as a member of this greater self which now claims all
his love, and of which he himself is no more than a member,
capable of participating only in a common gain or in a com-
mon loss. The strife of evil against good is here abolished,
for here no evil can intrude. The strife of the good among
themselves for the sake of good, disappears, now that they
find it easy to love good for its own sake alone and not
because they are its authors; now that it has become of
all-importance to them that the truth should really be dis-
covered, that the useful action should be done,--but not at
all by whom this may be accomplished. Here each indi-
vidual is at all times ready to join his strength to that of
others, to make it subordinate to that of others; and who-
ever, according to the judgment of all, is most capable of ac-
complishing the greatest amount of good, will be supported
by all, and his success rejoiced in by all with an equal joy.
This is the purpose of our earthly life, which reason sets before us, and for the infallible attainment of which she is
our pledge and security. This is not an object given to us
only that we may strive after it for the mere purpose of ex-
ercising our powers on something great, the real existence of
which we may perhaps be compelled to abandon to doubt;--
itshall, it must be realized; there must be a time in which
it shall be accomplished, as surely as there is a sensible
world and a race of reasonable beings existent in time with
respect to which nothing earnest and rational is conceivable
besides this purpose, and whose existence becomes intelli-
gible only through this purpose. Unless all human life be
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
341
metamorphosed into a mere theatrical display for the grati-
fication of some malignant spirit, who has implanted in poor
humanity this inextinguishable longing for the imperishable
only to amuse himself with its ceaseless pursuit of that
which it can never overtake,--its ever-repeated efforts,
Ixion-like, to embrace that which still eludes its grasp,--its
restless hurrying onward in an ever-recurring circle,--only
to mock its earnest aspirations with an empty, insipid farce;
--unless the wise man, seeing through this mockery, and
feeling an irrepressible disgust at continuing to play his
part in it, is to cast life indignantly from him and make the
moment of his awakening to reason also that of his physical
death;--unless these things are so, this purpose most as-
suredly must be attained. --Yes 1 it is attainable in life, and
through life, for Reason commands me to live:--it is attain-
able, for I am.
III.
But when this end shall have been attained, and human-
ity shall at length stand at this point, what is there then to
do? Upon earth there is no higher state than this;--the
generation which has once reached it, can do no more than
abide there, steadfastly maintain its position, die, and leave
behind it descendants who shall do the like, and who will
again leave behind them descendants to follow in their foot-
steps. Humanity would thus stand still upon her path; and
therefore her earthly end cannot be her highest end. This
earthly end is conceivable, attainable, and finite. Even al-
though we consider all preceding generations as means for
the production of the last complete one, we do not thereby
escape the question of earnest reason,--to what end then is
this last one? Since a Human Race has appeared upon earth,
its existence there must certainly be in accordance with, and
not contrary to, reason; and it must attain all the develop-
ment which it is possible for it to attain on earth. But why
should such a race have an existence at all,--why may it not
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 342
THE VOCATION OF MAN.
as well have remained in the womb of chaos? Reason is not
for the sake of existence, but existence for the sake of reason.
An existence which does not of itself satisfy reason and solve
all her questions, cannot by possibility be the true being. And, then, are those actions which are commanded by the
voice of conscience,--by that voice whose dictates I never
dare to criticise, but must always obey in silence,--are those
actions, in reality, always the means, and the only means,
for the attainment of the earthly purpose of humanity?
That I cannot do otherwise than refer them to this purpose,
and dare not have any other object in view to be attained
by means of them, is incontestible. But then are these, my
intentions, always fulfilled ? --is it enough that we will what
is good, in order that it may happen? Alas! many virtuous
intentions are entirely lost for this world, and others appear
even to hinder the purpose which they were designed to
promote. On the other hand, the most despicable passions
of men, their vices and their crimes, often forward, more
certainly, the good cause than the endeavours of the vir-
tuous man, who will never do evil that good may come! It
seems that the Highest Good of the world pursues its course
of increase and prosperity quite independently of all human
virtues or vices, according to its own laws, through an in-
1visible and unknown Power,--just as the heavenly bodies
run their appointed course, independently of all human
effort; and that this Power carries forward, in its own great
plan, all human intentions, good and bad, and, with over-
ruling wisdom, employs for its own purpose that which was
undertaken for other ends.
Thus, even if the attainment of this earthly end could be
the purpose of our existence, and every doubt which reason
could start with regard to it were silenced, yet would this
end not be ours, but the end of that unknown power. We
do not know, even for a moment, what is conducive to this
end; and nothing is left to us but to give by our actions
some materia], no matter what, for this power to work upon,
and to leave to it the task of elaborating this material to its
own purposes. It would, in that case, be our highest wisdom
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
343
not to trouble ourselves about matters that do not concern
us; to live according to our own fancy or inclinations, and
quietly leave the consequences to that unknown power.
The moral law within us would be void and superfluous, and
absolutely unfitted to a being destined to nothing higher
than this. In order to be at one with ourselves, we should
have to refuse obedience to that law, and to suppress it as
a perverse and foolish fanaticism.
No I--I will not refuse obedience to the law of duty;--as
surely as I live and am, I will obey, absolutely because it
commands. This resolution shall be first and highest in my
mind; that by which everything else is determined, but
which is itself determined by nothing else;--this shall be the innermost principle of my spiritual life. s
But, as a reasonable being, before whom a purpose must
be set solely by its own will and determination, it is impos-
sible for me to act without a motive and without an end.
If this obedience is to be recognised by me as a reasonable
service,--if the voice which demands this obedience be
really that of the creative reason within me, and not a mere
fanciful enthusiasm, invented by my own imagination, or
communicated to me somehow from without,--this obedience
must have some consequences, must serve some end. It is
evident that it does not serve the purpose of the world of
sense;--there must, therefore, be a super-sensensual world,
whose purposes it does promote.
The mist of delusion clears away from before my sight!
I receive a new organ, and a new world opens before me. It
is disclosed to me only by the law of reason, and answers
only to that law in my spirit. I apprehend this world,--
limited as I am by my sensuous view, I must thus name the
unnameable--I apprehend this world merely in and through
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 344
THE VOCATION OF MAN.
the end which is promised to my obedience;--it is in reality
nothing else than this necessary end itself which reason an-
nexes to the law of duty.
Setting aside everything else, how could I suppose that
this law had reference to the world of sense, or that the
whole end and object of the obedience which it demands is
to be found within that world, since that which alone is of
importance in this obedience serves no purpose whatever in
that world, can never become a cause in it, and can never
produce results. In the world of sense, which proceeds on a
chain of material causes and effects, and in which whatever
happens depends merely on that which preceded it, it is
never of any moment how, and with what motives and inten-
tentions, an action is performed, but only what the action is.
Had it been the whole purpose of our existence to pro-
duce an earthly condition of our race, there would have been
required only an unerring mechanism by which our out-
ward actions might have been determined,--we would not
have needed to be move than wheels well fitted to the great
machine. Freedom would have been, not merely vain, but
even obstructive; a virtuous will wholly superfluous. The
world would, in that case, be most unskilfully directed, and
attain the purposes of its existence by wasteful extrava-
gance and circuitous byeways. Hadst thou, mighty World-
Spirit! withheld from us this freedom, which thou art now
constrained to adapt to thy plans with labour and contri-
vance; hadst thou rather at once compelled us to act in the
way in which thy plans required that we should act, thou
wouldst have attained thy purposes by a much shorter way,
as the humblest of the dwellers in these thy worlds can tell
thee. But I am free; and therefore such a chain of causes
and effects, in which freedom is absolutely superfluous and
and without aim, cannot exhaust my whole nature. I must
be free; for it is not the mere mechanical act, but the free
determination of free will, for the sake of duty and for the
ends of duty only,--thus speaks the voice of conscience
within us,--this alone it is which constitutes our true
worth. The bond with which this law of duty binds me is
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. PAITH.
345
a bond for living spirits only; it disdains to rule over a
dead mechanism, and addresses its decrees only to the living
and the free. It requires of me this obedience;--this obe-
dience therefore cannot be nugatory or superfluous. V
And now the Eternal World rises before me more bright-
ly, and the fundamental law of its order stands clearly and
distinctly apparent to my mental vision. In this world,
will alone, as it lies concealed from mortal eye in the secret
obscurities of the soul, is the first link in a chain of conse-
quences that stretches through the whole invisible realms of
spirit; as, in the physical world, action--a certain movement
of matter--is the first link in a material chain that runs
through the whole system of nature. The will is the effi-
cient, living principle of the world of reason, as motion is
the efficient, living principle of the world of sense. I stand
in the centre of two entirely opposite worlds:--a visible
world, in which action is the only moving power; and an
invisible and absolutely incomprehensible world, in which
will is the ruling principle. I am one of the primitive forces
of both these worlds. My will embraces both. This will is,
in itself, a constituent element of the super-sensual world;
for as I move it by my successive resolutions, I move and
change something in that world, and my activity thus ex-
tends itself throughout the whole, and gives birth to new
and ever-enduring results which henceforward possess a
real existence and need not again to be produced. This
will may break forth in a material act,--and this act belongs
to the world of sense and does there that which pertains to
a material act to do.
It is not necessary that I should first be severed from the
terrestrial world before I can obtain admission into the ce-
lestial one;--I am and live in it even now, far more truly
than in the terrestrial; even now it is my only sure founda-
tion, and the eternal life on the possession of which I have
already entered is the only ground why I should still pro-
long this earthly one. That which we call heaven does not
Ya
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 346
THE VOCATION OF MAN.
lie beyond the grave; it is even here diffused around us,
and its light arises in every pure heart. My will is mine,
and it is the only thing that is wholly mine and entirely
dependent on myself; and through it I have already become
a citizen of the realm of freedom and of pure spiritual ac-
tivity. What determination of my will--of the only thing
by which I am raised from earth into this region--is best
adapted to the order of the spiritual world, is proclaimed to
me at every moment by my conscience, the bond that con-
stantly unites me to it;--and it depends solely on myself to
give my activity the appointed direction. Thus I cultivate
myself for this world; labour in it, and for it, in cultivating
one of its members; in it, and only in it, pursue my purpose
according to a settled plan, without doubt or hesitation,
certain of the result, since here no foreign power stands
opposed to my free will. That, in the world of sense, my
will also becomes an action, is but the law of this sensuous
world. I did not send forth the act as I did the will; only
the latter was wholly and purely my work,--it was all that
proceeded forth from me. It was not even necessary that
there should be another particular act on my part to unite
the deed to the will; the deed unites itself to it according
to the law of that second world with which I am connected
through my will, and in which this will is likewise an
original force, as it is in the first. I am indeed compelled,
when I regard my will, determined according to the dictates
of conscience, as a fact and an efficient cause in the world of
sense, to refer it to that earthly purpose of humanity as a
means to the accomplishment of an end ;--not as if I should
first survey the plan of the world and from this knowledge
calculate what I had to do; but the specific action, which
conscience directly enjoins me to do, reveals itself to me at
once as the only means by which, in my position, I can con-
tribute to the attainment of that end. Even if it should
afterwards appear as if this end had not been promoted--
nay, if it should even seem to have been hindered--by my
action, yet I can never regret it, nor perplex myself about it,
so surely as I have truly obeyed my conscience in perform-
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
347
ing this act. Whatever consequences it may have in this world, in the other world there can nothing but good result from it. And even in this world, should my action appear
to have failed of its purpose, my conscience for that very
reason commands me to repeat it in a manner that may
more effectually reach its end; or, should it seem to have
hindered that purpose,ybr that very reason to make good the
detriment and annihilate the untoward result. I will as I
ought, and the new deed follows. It may happen that the
consequences of this new action, in the world of sense, may
appear to me not more beneficial than those of the first;
but, with respect to the other world, I retain the same calm
assurance as before; and, in the present, it is again my
bounden duty to make good my previous failure by new ac- '*tion. And thus, should it still appear that, during my whole
earthly life, I have not advanced the good cause a single
hair's-breadth in this world, yet I dare not cease my efforts:
after every unsuccessful attempt, I must still believe that
the next will be successful. But in the spiritual world no
step is ever lost. In short, I do not pursue the earthly pur- . 1pose for its own sake alone, or as a final aim; but only be- \cause my true final aim, obedience to the law of conscience, does not present itself to me in this world in any other shape than as the advancement of this end. I may not
cease to pursue it, unless I were to deny the law of duty, or
unless that law were to manifest itself to me, in this life, in
some other shape than as a commandment to promote this
purpose in my own place;--I shall actually cease to pursue
it in another life in which that commandment shall have
set before me some other purpose wholly incomprehensible
to me here. In this life, I must will to promote it, because
I must obey; whether it be actually promoted by the deed
that follows my will thus fittingly directed is not my care;
I am responsible only for the will, but not for the result. C
Previous to the actual deed, I can never resign this purpose;
the deed, when it is completed, I may resign, and repeat it,
or improve it. Thus do I live and labour, even here, in my
most essential nature and in my nearest purposes, only for
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 348
THE VOCATION OF MAN.
the other world; and my activity for it is the only thing of
which I am completely certain;--in the world of sense I
labour only for the sake of the other, and only because I
cannot work for the other without at least willing to work
for it.
I will establish myself firmly in this, to me, wholly new
view of my vocation. The present life cannot be rationally
regarded as the whole purpose of my existence, or of the
existence of a human race in general;--there is something
in me, and there is something required of me, which finds in
this life nothing to which it can be applied, and which is
entirely superfluous and unnecessary for the attainment of
the highest objects that can be attained on earth. There
must therefore be a purpose in human existence which lies
beyond this life. But should the present life, which ia
nevertheless imposed upon us, and which cannot be de-
signed solely for the development of reason, since even
awakened reason commands us to maintain it and to pro-
mote its highest purposes with all our powers,--should this
life not prove entirely vain and ineffectual, it must at least
have relation to a future life, as means to an end. Now
there is nothing in this present life, the ultimate conse-
quences of which do not remain on earth,--nothing where-
by we could be connected with a future life--but only our
virtuous will, which in this world, by the fundamental laws
thereof, is entirely fruitless. Only our virtuous will can it,
must it be, by which we can labour for another life, and for
the first and nearest objects which are there revealed to us;
and it is the consequences, invisible to us, of this virtuous will, through which we first acquire a firm standing-point in
that life from whence we may then advance in a farther
course of progress.
That our virtuous will in, and for and through itself, must
have consequences, we know already in this life, for reason
cannot command anything which is without a purpose; but
what these consequences may be,--nay, how it is even pos-
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
349
sible for a mere will to produce any effect at all,--as to this
we can form no conception whatever, so long as we are still
confined to this material world; and it is true wisdom not
to undertake an inquiry in which we know beforehand that
we shall be unsuccessful . With respect to the nature of
these consequences, the present life is therefore, in relation
to the future, aji/a^in^jgith^ In the future life, we shall possess these consequences, for we shall then proceed from
them as our starting-point, and build upon them as our
foundation; and this other life will thus be, in relation to
the consequences of our virtuous will in the present, a life --
m sight. In that other life, we shall also have an immediate
purpose set before us, as we have in the present; for our ac-
tivity must not cease. But we remain finite beings,--and
for finite beings there is but finite, determinate activity; and
every determinate act has a determinate end. As, in the
present life, the actually existing world as we findit around
us, the fitting adjustment of this world to the work we have
to do in it, the degree of culture and virtue already attained
by men, and our own physical powers,--as these stand rela-
ted to the purposes of this life,--so, in the future life, the consequences of our virtuous will in the present shall stand related to the purposes of that other existence. The present
is the commencement of our existence; the endowments re-
quisite for its purpose, and a firm footing in it, have been
freely bestowed on us:--the future is the continuation of
this existence, and in it we must acquire for ourselves a
commencement, and a definite standing-point.
And now the present life no longer appears vain and use-
less; for this and this alone it is given to us--that we may
acquire for ourselves a firm foundation in the future life,
and only by means of this foundation is it connected with
our whole external existence. It is very possible, that the
immediate purpose of this second life may prove as unat-
tainable by finite powers, with certainty and after a fixed
plan, as the purpose of the present life is now, and that even
there a virtuous will may apear superfluous and without
result . But it can never be lost there, any more than here,
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 350
THE VOCATION OF MAN.
for it is the eternal and unalterable command of reason. Its
necessary efficacy would, in that case, direct us to a third
life, in which the consequences of our virtuous will in the
second life will become visible;--a life which during the
second life would again be believed in through faith, but
with firmer, more unwavering confidence, since we should
already have had practical experience of the truthfulness of
reason, and have regained the fruits of a pure heart which
had been faithfully garnered up in a previously completed
life.
As in the present life it is only from the command of con-
science to follow a certain course of action that there arises
our conception of a certain purpose in this action, and from
this our whole intuitive perception of a world of sense;--
so in the future, upon a similar, but now to us wholly in-
conceivable command, will be founded our conception of the
immediate purpose of that life; and upon this, again, our
intuitive perception of a world in which we shall set out
from the consequences of our virtuous will in the present
life. The present world exists for us only through the law
of duty; the other will be revealed to us, in a similar man-
ner, through another command of duty; for in no other
manner can a world exist for any reasonable being.
This, then, is my whole sublime vocation, my true nature.
I am a member of two orders:--the one purely spiritual, in
which I rule by my will alone; the other sensuous, in which
I operate by my deed. The whole end of reason is pure ac-
tivity, absolutely by itself alone, having no need of any in-
strument out of itself,--independence of everything which
is not reason,--absolute freedom. The will is the living
principle of reason,--is itself reason, when purely and simp-
ly apprehended; that reason is active by itself alone, means,
that pure will, merely as such, lives and rules. It is only
the Infinite Reason that lives immediately and wholly in
this purely spiritual order. The finite reason,--which does
not of itself constitute the world of reason, but is only one
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK XII. FAITH.
351
of its many members,--lives necessarily at the same time in a sensuous order; that is to say, in one which presents to it
another object beyond a purely spiritual activity:--a ma-
terial object, to be promoted by instruments and powers
which indeed stand under the immediate dominion of the
will, but whose activity is also conditioned by their own na-
tural laws. Yet as surely as reason is reason, must the will
operate absolutely by itself, and independently of the natu-
ral laws by which the material action is determined;--and
hence the sensuous life of every finite being points towards
a higher, into which the will, by itself alone, may open the
way, and of which it may acquire possession,--a possession
which indeed we must again sensuously conceive of as a
state, and not as a mere will.
These two orders,--the purely spiritual and the sensuous,
the latter consisting possibly of an innumerable series of
particular lives,--have existed since the first moment of
the development of an active reason within me, and still
proceed parallel to each other. The latter order is only a
phenomenon for myself, and for those with whom I am asso-
ciated in this life; the former alone gives it significance,
purpose, and value. I am immortal, imperishable, eternal,
as soon as I form the resolution to obey the laws of reason;
I do not need to become so. The super-sensual world is no
future world; it is now present; it can at no point of finite
existence be more present than at another; not more pre-
sent aftej>an existence of myriads of lives than at this mo-
ment. My sensuous existence may, in future, assume other
forms, but these are just as little the true life, as its pre-
sent form. By that rcs|ution I lay hold on eternity, and
cast off this earthly life and all other forms of sensuous life
which may yet lie before me in futurity, and place myself
far above them. I become the sole source of my own being
and its phenomena, and, henceforth, unconditioned by any-
thing without me, I have life in myself. My will, which is
directed by no foreign agency in the order of the super-sen-
sual world, but by myself alone, is this source of true life,
and of eternity.
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 352
THE VOCATION OF MAN.
It is my will alone which is this source of true life, and
i if eternity;--only by recognising this will as the peculiar
seat of moral goodness, and by actually raising it thereto,
do I obtain the assurance and the possession of that super-
sensual world.
Without regard to any conceivable or visible object, with-
out inquiry as to whether my will may be followed by any
result other than the mere volition,--I must will in accor-
dance with the ,m/>ro]JaWr My will stands alone, apart
from all that is not itself, and is its own world merely by it-
self and for itself; not only as being itself an absolutely
first, primary and original power, before which there is no
preceding influence by which it may be governed, but also
as being followed by no conceivable or comprehensible second
step in the series, coming after it, by which its activity may
be brought under the dominion of a foreign law. Did there
proceed from it any second, and from this again a third re-
sult, and so forth, in any conceivable sensuous world oppos-
ed to the spiritual world, then would its strength be broken
by the resistance it would encounter from the independent
elements of such a world which it would set in motion; the
mode of its activity would no longer exactly correspond to
the purpose expressed in the volition; and the will would
no longer remain free, but be partly limited by the peculiar
laws of its heterogeneous sphere of action. And thus must
I actually regard the will in the present sensous world, the
only one known to me. I am indeed compelled to believe,
and consequently to act as if I thought, that by my mere
volition, my tongue, my hand, or my foot, might be set in
motion; but how a mere aspiration, an impress of intelli-
gence upon itself, such as will is, can be the principle of
motion to a heavy material mass,--this I not only find it
impossible to conceive, but the mere assertion is, before the
tribunal of the understanding, a palpable absurdity;--here
the movement of matter even in myself can be explained
only by the internal forces of matter itself.
Such a view of my will as I have taken, can, however, be
attained only through an intimate conviction that it is not
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
353
merely the highest active principle for this world,--which it
certainly might be, without having freedom in itself, by the
mere influence of the system of the universe, perchance, as
we must conceive of a formative power in Nature,--but
that it absolutely disregards all earthly objects, and generally
all objects lying out of itself, and recognises itself, for its
own sake, as its own ultimate end. But by such a view of
my will I am at once directed to a super-sensual order of
things, in which the will, by itself alone and without any
instrument lying out of itself, becomes an efficient cause
in a sphere which, like itself, is purely spiritual, and is
thoroughly accessible to it. That moral volition is demand-
ed of us absolutely for its own sake alone,--a truth which
I discover only as a fact in my inward consciousness, and to
the knowledge of which I cannot attain in any other way:
--this was the first step of my thought. That this demand
is reasonable, and the source and standard of all else that is
reasonable; that it is not modelled upon any other thing
whatever, but that all other things must, on the contrary,
model themselves upon it, and be dependent upon it,--a con-
viction which also I cannot arrive at from without, but can
attain only by inward experience, by means of the unhesitat-
ing and immovable assent which I freely accord to this de-
mand:--this was the second step of my thought . And from
these two terms I have attained to faith in a super-sensual
Eternal World. If I abandon the former, the latter falls to
the ground. If it were true,--as many say it is, assuming it
without farther proof as self-evident and extolling it as the
highest summit of human wisdom,--that all human virtue
must have before it a certain definite external object, and
that it must first be assured of the possibility of attaining
this object, before it can act and before it can become vir-
tue; that, consequently, reason by no means contains within
itself the principle and the standard of its own activity, but
must receive this standard from without, through contem-
plation of an external world;--if this were true, then might
the ultimate end of our existence be accomplished here
below; human nature might be completely developed and
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 354
THE VOCATION OF MAN.
exhausted by our earthly vocation, and we should have no
rational ground for raising our thoughts above the present
life.
But every thinker who has anywhere acquired those first
principles even historically, moved perhaps by a mere love
of the new and unusual, and who is able to prosecute a
correct course of reasoning from them, might speak and
teach as I have now spoken to myself. He would then
present us with the thoughts of some other being, not with
his own; everything would float before him empty and
without significance, because he would be without the sense
whereby he might apprehend its reality. He is a blind
man, who, upon certain true principles concerning colours
which he has learned historically, has built a perfectly cor-
rect theory of colour, notwithstanding that there is in reality
no colour existing for him;--he can tell how, under certain
conditions, it must be; but to him it is not so, because he
does not stand under these conditions. The faculty by
which we lay hold on Eternal Life is to be attained only by
^actually renouncing the sensuous and its objects, and sacri-
ficing them to that law which takes cognizance of our will
only and not of our actions;--renouncing them with the
firmest conviction that it is reasonable for us to do so,--nay,
that it is the only thing reasonable for us, By this renun-
ciation of the Earthly, does faith in the Eternal first arise
in our soul, and is there enshrined apart, as the only sup-
port to which we can cling after we have given up all else,
--as the only animating principle that can elevate our
minds and inspire our lives. We must indeed, according to
the figure of a sacred doctrine, first "die unto the world and
be born again, before we can enter the kingdom of God. "
I see--Oh I now see clearly before me the cause of
my former indifference and blindness concerning spiritual
? ? Generated for (University of Chicago) on 2014-11-27 00:11 GMT / http://hdl. handle. net/2027/wu. 89090378035 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? BOOK III. FAITH.
355
things! Absorbed by mere earthly objects, lost in them
with all our thoughts and efforts, moved and urged onward
only by the notion of a result lying beyond ourselves,--by
the desire of such a result and of our enjoyment therein,--
insensible and dead to the pure impulse of reason, which
gives a law to itself, and offers to our aspirations a purely
spiritual end,--the immortal Psyche remains, with fettered
pinions, fastened to the earth. Our philosophy becomes
the history of our own heart and life; and according to
what we ourselves are, do we conceive of man and his voca-
tion. Never impelled by any other motive than the desire
after what can be actually realized in this world, there is for
us no true freedom,--no freedom which holds the ground of
its determination absolutely and entirely within itself. Our
freedom is, at best, that of the self-forming plant; not es-
sentially higher in its nature, but only more artistical in its
results; not producing a mere material form with roots,
leaves, and blossoms, but a mind with impulses, thoughts,
and actions. We cannot have the slightest conception of
true freedom, because we do not ourselves possess it; when
it is spoken of, we either bring down what is said to the
level of our own notions, or at once declare all such talk to
be nonsense. Without the idea of freedom, we are likewise
without the faculty for another world.
