schaftslehre_, 1794. His popular Works, _Die Bestimmung des
Menschen_ and _Anweisung zum seligen Leben_, belong to his Berlin
period. The disasters of 1806 drove him out of Berlin. Amidst the
dangers and discouragements of the next few years he wrote his famous
_Reden an die deutsche Nation_. He drew up the plan for the founding of
the University of Berlin. In 1810 he was called to be rector of the
newly established university. He was, perhaps, the chief adviser of
Frederick William III in the laying of the foundations of the
university, which was surely a notable venture for those trying years.
In the autumn of 1812 and again in 1813, when the hospitals were full of
sick and wounded after the Russian and Leipzig campaigns, Fichte and his
wife were unceasing in their care of the sufferers. He died of fever
contracted in the hospital in January 1814.

According to Fichte, as we have seen, the world of sense is the
reflection of our own inner activity. It exists for us as the sphere and
material of our duty. The moral order only is divine. We, the finite
intelligences, exist only in and through the infinite intelligence. All
our life is thus God's life. We are immortal because he is immortal. Our
consciousness is his consciousness. Our life and moral force is his, the
reflection and manifestation of his being, individuation of the infinite
reason which is everywhere present in the finite. In God we see the
world also in a new light. There is no longer any nature which is
external to ourselves and unrelated to ourselves. There is only God
manifesting himself in nature. Even the evil is only a means to good
and, therefore, only an apparent evil. We are God's immediate
manifestation, being spirit like himself. The world is his mediate
manifestation. The world of dead matter, as men have called it, does not
exist. God is the reality within the forms of nature and within
ourselves, by which alone we have reality. The duty to which a God
outside of ourselves could only command us, becomes a privilege to which
we need no commandment, but to the fulfilment of which, rather, we are
drawn in joy by the forces of our own being. How a man could, even in
the immature stages of these thoughts, have been persecuted for atheism,
it is not easy to see, although we may admit that his earlier forms of
statement were bewildering. When we have his whole thought before us we
should say rather that it borders on acosmic pantheism, for which
eve