This nationalization of education means the education of a nation by the nation. Each individual is to participate in the work and enjoy the benefit of education, by which Fichte understands the progressive perfection of humanity through the advancement and propagation of culture. The state is no longer to be merely a military, political, and economic institution, but also a cultural one. To look after the cultural interests of the community should be its most important function. Fichte’s idea of national education is, therefore, very different from the old classical ideal of state education, which aimed chiefly at making efficient and faithful citizens for its political and military prosperity. And Fichte believed, with patriotic faith, that the Germans were the only people in the world who were able to grasp and realize this grand ideal, and that through them alone could come the elevation and ennoblement of mankind. Yet, what was the actual condition of this chosen people? The German federation went to pieces under the iron heel of the mighty Napoleon; the last hope of the people fled with the capture of Jena; the final crash came with the peace of Tilsit, “the most disgraceful and bitterest treaty Germany ever made.” During this great national crisis the cosmopolitan Goethe and Hegel were quietly engaged in their writings, and most of the scholars of the land were simply trembling before the invading force, while the people were weakly preparing to bear the yoke of slavery. Into this wilderness of general depression and humiliation there came a voice which thundered upon the ears of all the citizens of Germany: “Conquered now we are; yet, whether we are also going to be disgraced--yes, disgraced with right, whether we would or not, in addition to all other losses, even lose honor, this is still to be decided by ourselves. The fight with arms is over, but now comes, let us hope, the new fight of principles, of morals, of character” (3: p. 470). Thus our philosopher prophet calls forth in his famous “Addresses to the German Nation,” which flowed from his mouth with fiery eloquence, such as Germany had not heard since Luther. The great aim of his speech was to awaken the people and strengthen them for this new war of the remaking of the whole nation, upon which the existence of Germany depended. Yet, with what a wonderful conviction and with what a poetic vision did he speak of his people’s victory in this coming war. “The morning twilight of the new world has already dawned and gilded the top of the hill, and foreshadows the day which is to come” (3: p. 279) was the message he wanted to convey to the bruised and stricken land. Characterizing his speeches says Barnard: “Never were a people called upon to arouse themselves to a nobler enterprise, and never was such a summons pealed forth in tones of more manly and spirit-stirring energy” (1: p. 146).