Fichte. Robert Adamson
what had been dissolved by the speculative atomism of Hume.
Although, from the nature of the matter, no similarly exact statement can be given for the essence of the intellectual efforts in the direction of pure literature, there was manifest in them in various degrees the same tendency towards expression of the universal common elements in human life, as opposed to the treatment of trivial, personal, and accidental aims and occurrences which had characterised much of the earlier eighteenth century literature. If evidence of this were otherwise wanting, it would be amply supplied by considering the excesses of the principle in the writings of the first Romantic school. Not every one could bend the bow of Kant and Fichte: the philosophic principle that the individual consciousness is the ultimate test of truth and goodness, became for weaker minds a practical precept of moral and intellectual scepticism. The universal element sank out of sight, and there remained only, as aim of life, the satisfaction of individual, personal caprice. ‘Wilhelm Lovell’ is but a reckless parody of the Kantian system; ‘Lucinde,’ a hideous misapplication of Fichte’s ‘Wissenschaftslehre.’
Now the historic results of these two movements have been, for Germany at least, very different in character. On the one hand, the rude shock given by the political revolution and its consequences to the amorphous organisation of the German States, absolutely forced upon the German mind a conception which otherwise might long have remained dormant—the conception of a united, single German power. History amply shows us that it is often by what we in our ignorance call the brutal necessity of facts that an idea gains for itself a place among the realities of life; and there can be no question that the unity of the German people, foreshadowed in eloquent language by her patriotic thinkers at the beginning of this century, has been wrought out, with much swaying and struggling, rather by the pressure of external forces than by the unanimous acceptance of the idea. However this may be, and however widely the united German empire may differ in inner characteristics from that patriotic state to which Fichte, in his famous ‘Addresses,’ summoned his countrymen, no German who feels the full significance of the unity of his nation can fail to look back with pride and gratitude to the eloquent thinker, who, with the thoroughness of a philosopher and the zeal of a patriot, drew in ideal form the outlines of that which has now been happily realised. The part which Fichte has played in this movement is a warrant of undying fame.
On the other hand, the speculative movement begun by Kant is yet far from having exhausted itself: it can hardly be said to have begun to produce its full fruits. The contributions made here by Fichte were of the highest importance, and, as will afterwards become clear, they form an integral portion of the completed philosophic view, which in partial fashion was first presented by Kant. Nevertheless, Fichte’s work as a philosopher was never, even for himself, a finished whole, and the permanent results of his activity have been absorbed in the more comprehensive elaboration of the Kantian principles which make up the philosophy of Hegel. It is not probable, therefore, that Fichte’s system, as a system, will ever discharge a more important function than that which has already been its work in the history of philosophy. It has made clear much that was obscure in Kant; it has contributed to give a wider range to the method of philosophy characteristic of the Kantian system, and it has served to effect the transition from Kant to Hegel. More than this it has not done, and cannot do. Not without a certain historic justification, therefore, has it come about that the fame of Fichte depends more on his patriotic and practical efforts than on his speculative labours.
Ample materials for the life of Fichte are supplied by the biographical work of his son, I. H. Fichte, ‘J. G. Fichte’s Leben und literarischer Briefwechsel,’ 2 vols., 2d ed., 1862. An interesting sketch, from these materials, has been long before the English reader in Dr. W. Smith’s ‘Memoir of Fichte,’ 3d ed., 1873. I. H. Fichte’s work should be supplemented by Weinhold, ‘Achtundvierzig Briefe von J. G. Fichte und seinen Verwandten,’ 1862; and by Noack, ‘J. G. Fichte nach seinem Leben, Lehren und Wirken,’ which is somewhat ill-tempered but amusing.
The complete works of the philosopher fill eleven volumes. The last three, ‘Nachgelassene Werke,’ consisting mainly of the notes of lecture courses, were published by I. H. Fichte in 1834–35. The other works, most of which had been separately published, were collected, arranged, and edited, also by I. H. Fichte, in 1845–46. The arrangement is systematic, but not free from faults. Several of the more important of the popular writings of Fichte have been translated with great elegance and skill by Dr. W. Smith, to whom it is due that Fichte is more than a name in this country. Translations of some of the philosophic works have appeared in America, where the earnest study of German thought has been fostered by the unwearied and self-sacrificing zeal of Dr. W. T. Harris, the editor of the ‘Journal of Speculative Philosophy.’ There is no English work upon Fichte’s system; in German the best expositions are those of Löwe, Fortlage, Erdmann, and Kuno Fischer.
CHAPTER II.
YOUTH AND EARLY STRUGGLES.
BIRTH AND EDUCATION.
Johann Gottlieb Fichte was born on the 19th May 1762, at Rammenau, in Saxon Lusatia. The little village of Rammenau lies in the picturesque country, well wooded and well watered, between Bischofswerda and Camenz, not far from the boundary separating the district of Meissen from Upper Lusatia. Here, as the traditions of the Fichte family run, a Swedish sergeant in the army of Gustavus Adolphus, who had been wounded in a skirmish in the neighbourhood, was left by his comrades in the care of one of the kindly Lutheran villagers. Returning health did not lead the stranger to take his departure. He continued under the hospitable roof of his benefactor, married the daughter of the house, and, as all the sons had fallen in the bloody wars of religion, became heir to the small portion of ground belonging to the family. From this northern settler sprang the numerous family of the Fichtes, noted, even in a neighbourhood distinguished for simplicity of manners and uprightness of character, for their solid probity and sterling honesty.
The grandfather of the philosopher, the only descendant of the original stock remaining in Rammenau, cultivated the tiny patrimonial property, and in addition carried on a small trade in linen ribbons, manufactured at his own loom. His son, Christian Fichte, was sent at an early age to the neighbouring town of Pulsnitz, and apprenticed to Johann Schurich, a wealthy linen-spinner and owner of a factory. After the fashion of diligent apprentices in all ages, Christian Fichte wooed and won the heart of his master’s daughter, but not without much trouble was the consent of the wealthy burgher given to a marriage which he thought beneath his family rank. Only on condition that his son-in-law did not presume to settle in Pulsnitz was a reluctant permission given, and Christian Fichte enabled to bring his bride to the paternal roof. With her dowry he built a house for himself in Rammenau, still in the possession of his descendants, and established there his looms. On the 19th May 1762 was born their eldest child, Johann Gottlieb, who was quickly followed by six sons and one daughter.
From what may be gathered regarding his parents in Fichte’s letters, it is plain that the marriage was not altogether productive of happiness. Madame Fichte seems never to have been able quite to forget that in uniting herself to a humble peasant and handicraftsman she had descended from a superior station. She had all the pride and narrowness of ideas which are natural possessions of the wealthier classes in a small provincial town. Her temper, obstinate, quick, and capricious, overmastered the weaker and more patient nature of her husband, and she was, to all intents and purposes, the head of the household. Her eldest son resembled her strongly in the main features of his character, though he had in addition solidity of principle and reserve, and their wills came into frequent and painful collision. The mother, like many a Scottish matron in similar case, had the darling ambition to see her talented son invested with the dignity of clergyman, and for many years circumstances led him thoroughly to coincide with this wish. As he gradually altered his views, and felt himself less and less inclined for the clerical career, his relations with his mother became more and more strained and unpleasant. Fortune