Fichte Addresses the German Nation |
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From Fichte, Johann Gottlieb. "Thirteenth
Address to the German Nation." As reproduced in Addresses
to the German Nation, trans. R. F. Jones and G. H.
Turnbull, ed. George A. Kelly (New York: Harper
Torch Books, 1968), 190-191,193-194,197-198. |
German philosopher and reformer Johann
Gotlieb Fichte (1762-1814) initially supported the French
Revolution and its ideals. When French armies led by Napoleon,
however, exerted control over much of the rest of Europe,
including many of the independent German states, Fichte
reconsidered his position. In a series of Addresses to the German
Nation, given to university students in French-occupied Berlin, he
outlined some of the principles of German nationalism that would
continue to have influence through the nineteenth century.
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The first, original, and truly
natural boundaries of states are beyond doubt their internal
boundaries. Those who speak the same language are joined to each
other by a multitude of invisible bonds by nature herself, long
before any human art begins; they understand each other and have
the power of continuing to make themselves understood more and
more clearly; they belong together and are by nature one and an
inseparable whole. Such a whole, if it wishes to absorb and mingle
with itself any other people of different descent and language,
cannot do so without itself becoming confused, in the beginning at
any rate, and violently disturbing the even progress of its
culture. From this internal boundary, which is drawn by the
spiritual nature of man himself, the marking of the external
boundary by dwelling place results as a consequence; and in the
natural view of things it is not because men dwell between certain
mountains and rivers that they are a people, but, on the contrary,
men dwell together--and, if their luck has so arranged it, are
protected by rivers and mountains--because they were a people
already by a law of nature which is much higher.
Thus was the German nation placed--sufficiently united within
itself by a common language and a common way of thinking, and
sharply enough severed from the other peoples--in the middle of
Europe, as a wall to divide races not akin. . . . That things
should remain thus did not suit the selfishness of foreign
countries, whose calculations did not look more than one moment
ahead. They found German bravery useful in waging their wars and
German hands useful to snatch the booty from their rivals. A means
had to be found to attain this end, and foreign cunning won an
easy victory over German ingenuousness and lack of suspicion. It
was foreign countries which first made use of the division of mind
produced by religious disputes in Germany--Germany, which
presented on a small scale the features of Christian Europe as a
whole--foreign countries, I say, made use of these disputes to
break up the close inner unity of Germany into separate and
disconnected parts. . . .
. . . They knew how to present each of these separate states
that had thus arisen in the lap of the one nation--which had no
enemy except those foreign countries themselves, and no concern
except the common one of setting itself with united strength
against their seductive craft and cunning--foreign countries, I
say, knew how to present each of these states to the others as a
natural enemy, against which each state must be perpetually on its
guard. On the other hand, they knew how to make themselves appear
to the German states as natural allies against the danger
threatening them from their own countrymen--as allies with whom
alone they would themselves stand or fall, and whose enterprises
they must in turn support with all their might. It was only
because of this artificial bond that all the disputes which might
arise about any matter whatever in the Old World or the New became
disputes of the German races in their relation to each other.
Every war, no matter what its cause, had to be fought out on
German soil and with German blood; every disturbance of the
balance had to be adjusted in that nation to which the whole
fountainhead of such relationships was unknown; and the German
states, whose separate existence was in itself contrary to all
nature and reason, were compelled, in order that they might count
for something, to act as makeweights to the chief forces in the
scale of the European equilibrium, whose movement they followed
blindly and without any will of their own. Just as in many states
abroad the citizens are designated as belonging to this or that
foreign party, or voting for this or that foreign alliance, but no
name is found for those who belong to the party of their own
country, so it was with the Germans; for long enough they belonged
only to some foreign party or other, and one seldom came across a
man who supported the party of the Germans and was of the opinion
that this country ought to make an alliance with itself.
Now, at last, let us be bold enough to look at the deceptive
vision of a universal monarchy, which people are beginning to hold
up for public veneration in place of that equilibrium which for
some time has been growing more and more preposterous, and let us
perceive how hateful and contrary to reason that vision is.
Spiritual nature was able to present the essence of humanity in
extremely diverse gradations in individuals and in individuality
as a whole, in peoples. Only when each people, left to itself,
develops and forms itself in accordance with its own peculiar
quality, and only when in every people each individual develops
himself in accordance with that common quality, as well as in
accordance with his own peculiar quality--then, and then only,
does the manifestation of divinity appear in its true mirror as it
ought to be; and only a man who either entirely lacks the notion
of the rule of law and divine order, or else is an obdurate enemy
thereto, could take upon himself to want to interfere with that
law, which is the highest law in the spiritual world! Only in the
invisible qualities of nations, which are hidden from their own
eyes--qualities as the means whereby these nations remain in touch
with the source of original life--only therein is to be found the
guarantee of their present and future worth, virtue, and merit. If
these qualities are dulled by admixture and worn away by friction,
the flatness that results will bring about a separation from
spiritual nature, and this in its turn will cause all men to be
fused together in their uniform and collective destruction.
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