=God and Man.= If Fichte regarded the human personality from this moral height, he would naturally give a new meaning to God, the absolute reality. God is not a substance, a something that “is.” God is the universal moral process, the moral world-order. God is the Universal Ego, a free, world-creating activity. God was conceived by Fichte as Matthew Arnold’s “something not ourselves that makes for righteousness.” When I find in myself that duty is reality and not this or that fixed and crystallized thing, when I find that my real self is moral functioning and not a tangible form of flesh and bones, then I take the next step. I then find that God is universal duty, universal moral functioning, in which I am participating. We are not only part of God――yea, we are He. As the Holy Writ says, “Ye are Gods.” The absolute Ego manifests Itself in our poor finite Egos. How dignified our humble lot is made by thinking that in our acting, God is acting! We are fighting God’s battle, and His victory is not won except as we win. Duty in us is the clarion voice of God, and we are persons so far as we express that voice. It matters little whether I speak of my own duty or the moral purpose of the world. They are the same thing. This enjoined labor upon every rational soul to perform his duty of reaching high ideals, through his humble tasks, of “fighting the good fight and keeping the faith,” is to Fichte the meaning of coming to a consciousness of one’s self. What is myself, my real self? It is not this phenomenal existence with its appearance of necessity. It is the eternal and everlasting duty within me. What is it to think myself? It is to think my duty; and to think duty is to think God. When I come to consciousness of myself, the cosmic order is coming so far to self-consciousness. Reality is so far attained. History is the record of this process of the moral order coming to self-consciousness. In his later teaching Fichte succumbed to the victorious Spinozism of the period. He conceived God as an Ego whose infinite impulse is directed toward Himself; he conceived finite things as products of this infinitely active consciousness. The finite products find their vocation in imitating the infinite producer, which imitation consists not in the activity of producing other finite things through the categorical imperative, but in the “blessed life” of sinking into the infinite.