This academic training was to be special and universal at the same time. It is special in admitting “only those who show the special endowment for learning, and conspicuous inclination to the world of ideas,” yet is universal in taking in “everyone who shows the qualifications, without making any exception or having any regard to the distinctions of parentage.” It was to be supported and conducted by the hand of the nation, “for scholarship is not for one’s individual satisfaction, and every talent for it is an invaluable property of a nation” (3: p. 426). The student should be freed from every outside care by means of a sufficient support for the present, and the guarantee of a proper position in the future. On the other hand, he should be completely secluded from all other activities and distractions of life in order to devote his whole soul to his purpose. The child destined to be a scholar is, in his early years, to be educated differently from others. Thus, in the general scheme of the people’s education, the time which is spent by others in their economic activities is to be devoted in his case to the intellectual work of self-active learning and solitary thinking, although he shares with the rest in bodily exercises and in acquiring a general knowledge of various industries. For him the study of language and acquiring the power of speech is necessary and important. The classics, especially Greek, should come earlier than the modern languages, because Fichte thought the former have more unity and harmony between the form and the content than have the latter, thus favoring the development of vital speech-power in the child. A university is “the school for the art of scientific use of intellect.” To implant the lofty sense of academic dignity, to cultivate the unceasing love for higher culture, to train the power of independent creative thinking, are the essential things aimed at. Here the student educates himself, professors being nothing but his assistants or else elder fellow-scholars. Lectures should be given, both in spirit and content, as a form of answer to the questions previously raised by the student, or as the presentation of a new problem which shall be the topic of the next hour. Besides the lecture, the following practices are recommended: 1. “_Examina._”--These are not given for testing how far the student can reproduce what he has read or heard, but for inducing him to make the questions presented by his learned master the premises from which to deduce his own answers. 2. “_Conversatoria_,” in which the student asks questions freely, and the master requestions upon them--a sort of Socratic dialogue.