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In the great and tragic history of Europe there is a turning-point that marks the defeat of the ideal of a world-order and the definite acceptance of international anarchy. That turning-point is the emergence of the sovereign State at the end of the fifteenth century.
But it was inevitable that in the end her still more deeply rooted tradition of liberty should draw her into the conflict, and lead her at last to play her proper part in the attempt to shape a new world-order.
This will involve first the realization of man's true life within a spiritual world-order, his utter dependence upon its realities and powers of communion with them; next his infinite possibilities of recovery and advancement; last his duty of love to all other selves and things.
The reason for this is first, our love for, and understanding of, the concrete and personal: it is the world-aspect and not the world-order which interests us; and second, the inadequacies of current forms of art expression to render our sense of the eternal secret heart of things as it presents itself to our young eyes.
The apocalyptic prophecies of post-exilic Judaism, which were not based, like some political predictions of the earlier prophets, on a statesmanlike view of the international situation, but on hopes of supernatural intervention, had their roots in visions of a new and better world-order.
The expression being, which it must be confessed is ambiguous, here signifies in our opinion only the quiet, self-identical activity of the absolute, in opposition to the unresting, changeful activity of the world-order and its finite organs, not that inert and dead being posited by the ego, the ascription of which to the Deity Fichte had forbidden in his essay which had been charged with atheism, not to speak of the existence-mode of a particular self-conscious and personal being.
The imperialism of the nations to which the torch of Rome has been handed on, has made the Reign of Law, and the modes of a single civilisation, the common possession of the whole world. Rome made the common life of Europe possible. The imperial expansion of the European nations has alone made possible the vision nay, the certainty of a future world-order.
If the basis of our faith in the world-order is the conviction that the Ideas of the Good, the True, and the Beautiful are fully real and fully operative, we must try to form some clear notion of what these Ideas mean, and how they are related to each other.
The first disciples believed that they had the Master's authority for expecting the end of the existing world-order in their own lifetime. They believed that He had come forward with the cry of 'Hora novissima! Whether they misunderstood Him or not, they clearly could not have held this opinion if they had received instructions for the constitution of a Church.
The appearance of an article Concerning the Ground of our Belief in a Divine World-Order, 1798, in which Fichte seemed to identify God with the moral world-order, brought down upon him the charge of atheism, against which he vigorously defended himself in his Appeal to the Public and a series of other writings.
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