his arrival in Berlin (1799) attracted great notice. In Berlin, where he had much intercourse with Frederick Schlegel, and also with Schleiermacher and Novalis, his views became gradually modified; the catastrophe at Jena had led him from the exclusive moral standpoint which he, resting upon Kant, had hitherto held, to the sphere of religion; he now sought to reconcile religion with his standpoint of the _Wissenshaftslehre_, and turned himself to a certain mysticism (the second form of the Fichtian theory). After he had privately taught a number of years in Berlin, and had also held philosophical lectures for men of culture, he was recommended (1805) by Beyme and Altenstein, chancellor of state of Hardenberg, to a professorship of philosophy in Erlangen, an appointment which he received together with a permit to return to Berlin in the winter, and hold there his philosophical lectures before the public. Thus, in the winter of 1807-8, while a French marshal was governor of Berlin, and while his voice was often drowned by the hostile tumults of the enemy through the streets, he delivered his famous “_Addresses to the German nation_.” Fichte labored most assiduously for the foundation of the Berlin university, for only by wholly transforming the common education did he believe the regeneration of Germany could be secured. As the new university was opened 1809, he was made in the first year dean of the philosophical faculty, and in the second was invested with the dignity of rector. In the “war of liberation,” then breaking out, Fichte took the liveliest participation by word and deed. His wife had contracted a nervous fever by her care of the sick and wounded, and though she recovered, he fell a victim to the same disease. He died Jan. 28, 1814, not having yet completed his fifty-second year. In the following exposition of Fichte’s philosophy, we distinguish between the two internally different periods of his philosophizing, that of Jena and that of Berlin. The first division will include two parts—Fichte’s theory of science and his practical philosophy. I. THE FICHTIAN PHILOSOPHY IN ITS ORIGINAL FORM. 1. THE THEORETICAL PHILOSOPHY OF FICHTE, HIS WISSENSCHAFTSLEHRE, OR THEORY OF SCIENCE.—It has already been shown (§ 39) that the thoroughly-going subjective idealism of Fichte was only the logical consequence of the Kantian standpoint. It was wholly unavoidable that Fichte should entirely reject the Kantian essentially thing (_thing in itself_), which Kant had himself declared to be unrecognizable though real, and that he should posit as a proper act of the mind, that external influence which Kant had referred to the essentially thing. That the Ego alone is, and that which we regard as a limitation of the Ego by external objects, is rather the proper self-limitation of the Ego; this is the grand feature of the Fichtian as of every idealism.