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160 than any of us now see.” In this organization of life, even here on earth, in this kindliness, this honorable conduct, this social unity, which constitutes our better life, something of the divine will is thus realized. But the problem of its complete realization is an endless one. Nowhere, in all the infinity of countless worlds of moral struggle, can the divine will be fully realized. As I myself seek to assert myself all my life long, but never succeed fully in my task, am always struggling with obstacles, casting aside all that I have won, in order to pursue new triumphs, even so the divine will is restless through all its worlds, and pulses from self to self, from attainment to attainment, in an everlasting search for a complete self-realization. The true God is, therefore, as Fichte holds, existent in our universe as the pulse of its moral order, as the life of lives, the eternal spiritual self-creator, whose work is never done, who rests never, and who is no one individual being anywhere, but who is the live and organic unity of all beings. Even herein, however, thinks Fichte, he finds his highest peace, that in endless toil he shall reassert himself, and shall win the world which is his embodiment.

The completest popular statement possible of Fichte’s system is given in his own words in his book on the “Vocation of Man.” This work was first published in 1800, shortly after Fichte left Jena, and was no doubt meant to justify him, in the eyes of the general public, against the charge of atheism. The argument of the work falls into three parts, denominated respectively, “Doubt,” “Knowledge,” and “Faith.” Under the first head Fichte describes the views and problems of his own pre-Kantian period. Under the second head he sets forth the revolution produced in his thought by the influence of Kant. In the third part he explains the conceptions of the moral order and of the infinite will. The style is eloquent, tire-