is the central principle of life. Such a message to the German people would appeal to two sides of their nature. It would appeal as a metaphysics to the mysticism in their blood; it would find also a practical response in the humanitarian and revolutionary spirit of that revolutionary time. Be up and be doing, for reality is not what people commonly think it is. Your environment is only apparently an independent existence beyond your control. Reality is not static. Rethink it and make it dynamic. Not being, but acting, and free acting, is reality. Such was Fichte’s sermon to the Germans of his day. His theory can be stated in the terms of the Greek Heracleitus, “All things change,” provided the change be thought of as moral activity. To philosophize was to Fichte to think the universe as free moral activity, to see inactivity nowhere, to free ourselves from dualism and to participate in the universal freedom. Freedom is higher than truth. Existence is derived from thought in action, and thus our existence and our environment may be shaped by us. Thought is essentially action, and we shall educate the world only through our own activity. =The Moral World.= Fichte had a philosophy, the principles of which he repeated over and over again as a kind of habit. He was a man of few but great ideas. He was inspired by some general conceptions which he did not carefully elaborate. His philosophy can be expressed in few words, and his point of view is not difficult to feel. Nevertheless, there is great difficulty in restating his meaning. He maintained that Kant’s early philosophy was not truly Kantian, and that he, Fichte, represented the true Kant. In taking this stand he was obliged to do two things: to explain away the thing-in-itself, and to rethink the world of necessitated nature in terms of the activity of the morally free Ego.