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Updated: June 23, 2025
In the science of mind Aristotle and Plato are set aside; the depth of Malebranche, and the patient investigation of Locke have had their day; more penetrating, and concise, and lynx-eyed reasoners of our own country have succeeded; the German metaphysicians seem to have thrust these aside; and it perhaps needs no great degree of sagacity to foresee, that Kant and Fichte will at last fare no better than those that went before them.
But first Fichte, and then Friedrich August Wolf, attracted him far more powerfully than Schleiermacher. Whenever he spoke of Wolf his calm features glowed and his blind eyes seemed to sparkle.
We shall see in the State, as Fichte taught, an exponent of liberty to the human race, whose task it is to put into practice the moral duty on earth. "The State," says Treitschke, "is a moral community.
In the summer of 1805 Fichte filled a professorship at Erlangen, and later, after the outbreak of the war, he occupied for a short time a chair at Königsberg, finding a permanent university position at the foundation of the University of Berlin in 1810.
Does this view of religion, which Fichte incorporates also in the later expositions of the Science of Knowledge, indicate an abandonment and denial of the earlier standpoint? The philosophy of Fichte's second period is a new system so judge the majority of the historians of philosophy.
Fichte, then, knew and proclaimed this fact, that the realization of all the great national interests in the past has been the work of the common people and has never been carried out at the hands of the cultured classes. That, in spite of this knowledge, he turned to the cultured classes is due, as he himself says, to the hope he had of first and most readily making himself understood by them.
His emphatic summons aroused a loud and lasting echo, especially in Germany, in the hearts of Goethe, Kant, and Fichte.
Hence, the first rule nay, this in itself is almost sufficient for a good style is this, that the author should have something to say. Ah! this implies a great deal. The neglect of this rule is a fundamental characteristic of the philosophical, and generally speaking of all the reflective authors in Germany, especially since the time of Fichte.
As Fichte, in "The Way Toward the Blessed Life," has said: "True religion, notwithstanding that it raises the view of those who are inspired by it to its own region, nevertheless, retains their Life firmly in the domain of action, and of right moral action.... Religion is not a business by and for itself which a man may practise apart from his other occupations, perhaps on certain fixed days and hours; but it is the inmost spirit that penetrates, inspires, and pervades all our Thought and Action, which in other respects pursue their appointed course without change or interruption.
Some of the proudest trophies of genius have been won by infidels, or by men stigmatized as such. Witness Voltaire, Rousseau, Diderot, Hegel, Fichte, Gibbon, Hume, Buckle. And then how many great works are written without the inspiration or the spirit of a living Christianity! How little Bulwer, or Byron, or Dumas, or Goethe owe, apparently, to Christian teachings!
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