26. +Seyffarth, L. W.+ J. H. Pestalozzi, nach seinem Leben und aus seinen Schriften dargestellt. Eighth edition. Siegismund, Leipzig, 1904. 254 pages. 27. ---- Pestalozzi, in seiner weltgeschichtlichen Bedeutung. C. Seyffarth; Liegnitz, 1896. 59 pages. 28. +Spielmann, C.+ Christian. Die Meister der Pädagogik nach ihren Leben, ihren Werken und ihrer Bedeutung. Heufer, Neuwied, 1904-1905. 356 pages. Part V. 29. +Wiget, Theobald.+ Pestalozzi und Herbart. Bleyl, Dresden, 1891. 140 pages. 30. +Ziegler, Theobald.+ Geschichte der Pädagogik mit besonderer Rücksicht auf das höhere Unterrichtswesen. Beck, München, 1895. 361 pages. CHAPTER VII. JOHANN GOTTLIEB FICHTE (1762-1814) Fichte considered himself the true interpreter and successor of the Königsberg philosopher. This is by no means saying that he was the best expositor of the latter’s theories. The Kantian philosophy worked a total revolution in his conception of the universe and life; and it was his determination to interpret to the world that philosophy that inspired him to the career of a scholar. He received the Kantian philosophy, so to speak, into his soul, and when he put it forth it was transformed in turn into the cast of his own personality. Kant was essentially a man of intellect, of thought, while Fichte was a man of enthusiasm, of action. So, in Kant, reason forms the world out of the chaos of impressions; in Fichte, everything, objective as well as subjective, is the progressive creation of the ego. If philosophy was in Kant the critical method of thought, it is in Fichte the setting forth of a grand conception of the world and life: it really became a preaching and prophecy. The transcendental idealism of Kant culminated with Fichte in a sort of religion, which he proclaimed his whole life through with the fire of a devoted missionary and the force of a mighty army. This vitalization of Kantian idealism through Fichte has also taken place in the field of education. The perfection, and, above all, the moralization of humanity, was in Kant a cosmopolitan ideal, which was to be realized step by step, generation by generation, through a cosmopolitan process. It was through Fichte that this somewhat far-off and ethereal ideal was made an actual and immediate object of national aspiration for the German people. He was probably the first philosopher who gave us a broad and lofty conception of national education or the nationalization of education.