of the eighteenth century. Everything legal and political is conceived by him as external and hence outside the strictly moral realm of inner motivation. Yet he is not content to leave the State and its law as a wholly unmoral matter. The natural motives of man are, according to Kant (evidently following Hobbes), love of power, love of gain, love of glory. These motives are egoistic; they issue in strife—in the war of all against all. While such a state of affairs does not and cannot invade the inner realm of duty, the realm of the moral motive, it evidently presents a régime in which the conquest of the world of sense by the law of reason cannot be effected. Man in his rational or universal capacity must, therefore, will an outward order of harmony in which it is at least possible for acts dictated by rational freedom to get a footing. Such an outer order is the State. Its province is not to promote moral freedom directly—only the moral will can do that. But its business is to hinder the hindrances to freedom: to establish a social condition of outward order in which truly moral acts may gradually evolve a kingdom of humanity. Thus while the State does not have a directly moral scope of action (since the coercion of motive is a moral absurdity), it does have a moral basis and an ultimate moral function.
It is the law of reason, "holy and inviolable," which impels man to the institution of the State, not natural sociability, much less considerations of expediency. And so necessary is the State to humanity's realization of its moral purpose that there can be no right of revolution. The overthrow and execution of the sovereign (Kant evidently had the French Revolution and Louis XVI in mind) is "an immortal and inexpiable sin like the sin against the Holy Ghost spoken of by theologians, which can never be forgiven in this world or in the next."
Kant was enough of a child of the eighteenth century to be cosmopolitan, not nationalistic, in his feeling. Since humanity as a whole, in its universality, alone truly corresponds to the universality of reason, he upheld the ideal of an ultimate republican federation of states; he was one of the first to proclaim the possibility of enduring peace among nations on the basis of such a federated union of mankind.
The threatened domination of Europe by Napoleon following on the wars waged by republican France put an end, however, to cosmopolitanism. Since Germany was the greatest sufferer from these wars, and since it was obvious that the lack of national unity, the division of Germany into a multitude of petty states, was the great source of her weakness; since it was equally obvious that Prussia, the one strong and centralized power among the German states, was the only thing which saved them all from national extinction, subsequent political philosophy in Germany rescued the idea of the State from the somewhat ambiguous moral position in which Kant had left it. Since a state which is an absolute moral necessity and whose actions are nevertheless lacking in inherent moral quality is an anomaly, the doctrine almost calls for a theory which shall make the State the supreme moral entity.
Fichte marks the beginning of the transformation; and, in his writings, it is easy to detect a marked difference of attitude toward the nationalistic state before and after 1806, when in the battle of Jena Germany went down to inglorious defeat. From the time of Fichte, the German philosophy of the State blends with its philosophy of history, so that my reservation of the latter topic for the next section is somewhat arbitrary, and I shall not try rigidly to maintain the division of themes.
I have already mentioned the fact that Kant relaxes the separation of the moral realm of freedom from the sensuous realm of nature sufficiently to assert that the former is meant to influence the latter and finally to subjugate it. By means of the little crack thus introduced into nature, Fichte rewrites the Kantian philosophy. The world of sense must be regarded from the very start as material which the free, rational, moral Ego has created in order to have material for its own adequate realization of will. Fichte had a longing for an absolute unity which did not afflict Kant, to whom, save for the concession just referred to, a complete separation of the two operations of legislative reason sufficed. Fichte was also an ardently active soul, whose very temperament assured him of the subordination of theoretical knowledge to moral action.
It would be as difficult to give, in short space, an adequate sketch of Fichte's philosophy as of Kant's. To him, however, reason was the expression of the will, not (as with Kant) the will an application of reason to action. "Im Anfang war die That" is good Fichteanism. While Kant continued the usual significance of the term Reason (with only such modifications as the rationalism of his century had made current), Fichte began the transformation which consummated in later German idealism. If the world of nature and of human relations is an expression of reason, then reason must be the sort of thing, and have the sort of attributes by means of which the world may be construed, no matter how far away this conception of reason takes us from the usual meaning of the term. To Fichte the formula which best described such aspects of the world and of life as he was interested in was effort at self-realization through struggle with difficulties and overcoming opposition. Hence his formula for reason was a Will which, having "posited" itself, then "posited" its antithesis in order, through further action subjugating this opposite, to conquer its own freedom.
The doctrine of the primacy of the Deed, and of the Duty to achieve freedom through moral self-assertion against obstacles (which, after all, are there only to further this self-assertion) was one which could, with more or less plausibility, be derived from Kant. More to our present point, it was a doctrine which could be preached with noble moral fervor in connection with the difficulties and needs of a divided and conquered Germany. Fichte saw himself as the continuator of the work of Luther and Kant. His final "science of knowledge" brought the German people alone of the peoples of the world into the possession of the idea and ideal of absolute freedom. Hence the peculiar destiny of the German scholar and the German State. It was the duty and mission of German science and philosophy to contribute to the cause of the spiritual emancipation of humanity. Kant had already taught that the acts of men were to become gradually permeated by a spirit of rationality till there should be an equation of inner freedom of mind and outer freedom of action. Fichte's doctrine demanded an acceleration of the process. Men who have attained to a consciousness of the absolute freedom and self-activity must necessarily desire to see around them similar free beings. The scholar who is truly a scholar not merely knows, but he knows the nature of knowledge—its place and function as a manifestation of the Absolute. Hence he is, in a peculiar sense, the direct manifestation of God in the world—the true priest. And his priestly function consists in bringing other men to recognize moral freedom in its creative operation. Such is the dignity of education as conducted by those who have attained true philosophic insight.
Fichte made a specific application of this idea to his own country and time. The humiliating condition of contemporary Germany was due to the prevalence of egoism, selfishness and particularism: to the fact that men had lowered themselves to the plane of sensuous life. The fall was the worse because the Germans, more than any other people, were by nature and history conscious of the ideal and spiritual principle, the principle of freedom, lying at the very basis of all things. The key to the political regeneration of Germany was to be found in a moral and spiritual regeneration effected by means of education. The key, amid political division, to political unity was to be sought in devotion to moral unity. In this spirit Fichte preached his "Addresses to the German Nation." In this spirit he collaborated in the foundation of the University of Berlin, and zealously promoted all the educational reforms introduced by Stein and Humboldt into Prussian life.
The conception of the State as an essential moral Being charged with an indispensable moral function lay close to these ideas. Education is the means of the advancement of humanity toward realization of its divine perfection. Education is the work of the State. The syllogism completes itself. But in order that the State may carry on its educational or moral mission it must not only possess organization and commensurate power, but it must also control the conditions which secure the possibility offered to the individuals composing it. To adopt Aristotle's phrase, men must live before they can live nobly. The primary condition of a secure life is that everyone be able to live by his own labor. Without this, moral self-determination is a mockery. The business of the State, outside of its educational mission, is concerned with property, and this business means insuring property to everyone as well as protecting him in
