The Vocation of the Scholar. Johann Gottlieb Fichte
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may indeed exist without it, or even in opposition to it, and in the proper place we shall see why this is the case; but these are not happiness: frequently they are much opposed to it.
To subject all irrational nature to himself, to rule over it unreservedly and according to his own laws, is the ultimate end of man; which ultimate end is perfectly unattainable, and must continue to be so, unless he were to cease to be man, and become God. It is a part of the idea of man that his ultimate end must be unattainable; the way to it endless. Hence it is not the vocation of man to attain this end. But he may and should constantly approach nearer to it; and thus the unceasing approximation to this end is his true vocation as man; i.e. as a rational but finite, as a sensuous but free being. If, as we are surely entitled to do, we call this complete harmony with one’s self perfection, in the highest meaning of the word; then perfection is the highest unattainable end of man, whilst eternal perfecting is his vocation. He exists, that he may become ever morally better himself, and make all around him physically, and, if he be considered as a member of society, morally better also, and thus augment his own happiness without limit.
This is the vocation of man considered as isolated, i.e. apart from all relation to reasonable beings like himself. We however are not thus isolated, and although I cannot now direct your attention to the general inter-union of all rational beings with each other, yet must I cast a glance upon the relation with you, into which I enter to-day. It is this noble vocation which I have now briefly pointed out, that I would elevate into perfect clearness in the minds of many aspiring young men—that I desire to make the preëminent object, and constant guide of your lives; young men who are destined on their part again to operate most powerfully on humanity, in narrower or wider circles, by teaching or action, or both, to extend one day to others the culture they have themselves received, and everywhere to raise our common brotherhood to a higher stage of culture; young men, in teaching whom I in all probability teach yet unborn millions of our race. If some among you have kindly believed that I feel the dignity of this my peculiar vocation, that in all my thought and teaching I shall make it my highest aim to contribute to the culture and elevation of humanity in you, and in all with whom you may ever have a common point of contact, that I hold all philosophy and all knowledge which does not tend towards this object, as vain and worthless; if you have so thought of me, I may perhaps venture to say that you have judged rightly of my desire. How far my ability may correspond to this wish, rests not altogether on me;—it depends in part upon circumstances which are beyond our control. It depends in part also on you;—on your attention, which I solicit; on your private diligence, on which I reckon with trustful assurance; on your confidence, to which I commend myself, and which I shall strive to justify by deeds.
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