"The concept of the State must be broadened so as to make the State the contrivance whereby all human virtue is to be realized to the full." And if he differs from Fichte, it is but in the assertion that since the laboring class is the one to whom the need most directly appeals, it is workingmen who must take the lead in the development of the true functions of the State. Pantheism is a philosophic nickname which should be sparingly employed; so also should the term Monism. To call Fichte's system an ethical pantheism and monism is not to say much that is enlightening. But with free interpretation the designation may be highly significant in reference to the spiritual temper of the Germany of the first part of the nineteenth century. For it gives a key to the presentiment of what Germany needed to fulfill its mission. It is a commonplace of German historians that its unity and expansion to a great state powerful externally, prosperous internally, was wrought, unlike that of any other people, from within outward. In Lange's words, "our national development started from the most ideal and approximated more and more to the real." Hegel and Heine agree that in Germany the French Revolution and the Napoleonic career were paralleled by a philosophic revolution and an intellectual empire. You recall the bitter word that, when Napoleon was finally conquered and Europe partitioned, to Germany was assigned the kingdom of the clouds. But this aerial and tenuous kingdom became a mighty power, working with and in the statesmen of Prussia and the scholars of Germany to found a kingdom on the solid earth. Spiritual and ideal Germany made common cause with realistic and practical Prussia. As says Von Sybel, the historian of the "Founding of the German Empire":