Here ends the education of the child as the future citizen of the world. But there is still another and a higher thing, which can, in special cases, be done by the educator of the people. He may lead the child to a life higher than that of this visible world. This life in religion is the deeply-seated source of true morality. “The child of the new education is not only a member of human society in this visible world, and for a short span of life, but he also is, and will no doubt recognize himself to be, a link in the eternal chain of the spiritual life in general. One who has penetrated the whole essence of his being and recognized the ethical world which has never existed, yet eternally should be, will also recognize or produce in his thought the transcendental world-order, which eternally exists” (3: p. 297). He shall come to seek such a world of ideas and ideals, and live in it, as his only real life, light, and blessing, considering all else as mere death, darkness, and misery. This life in the transcendental world--namely, religion--is not a life beyond the grave, but is life immanent in our earthly existence and extending to eternity. “To find heaven right on this earth, and let it flow perpetually in his daily work; to implant and to cultivate the immortal in the mortal itself--not merely in the mystical and unintelligible way, but in the visible way--this is a natural and ever-working instinct of man, which is absent only under the pressure of necessity” (3: p. 376). To develop this instinct in the child, and lead him to the ever higher life of true religion, is the last task of the new education. The above is a brief sketch of Fichte’s plan of the new education for the people, by means of which he hoped to revive and regenerate the sunken and ruined nation. Fichte, like Rousseau and Pestalozzi, sanguinely had confidence in the power of a new form of education to bring about an immediate reconstruction of the existing society, against which they each raised the voice of protest. But while Rousseau wanted to build a new society on the basis of his new _natural man_, who is to be educated solely through the nature of his individual self, and Pestalozzi of his new _home man_, who shall essentially grow up in and through the normal home, for Fichte, the foundation of the new nation rested on the new _social man_, who is trained in, through, and to an ideal social life specially provided to secure his best growth.