own activity is possible. I must therefore presuppose a world-order in which conduct based on moral sentiment can be construed consistently. Religion furnishes an immediate validation of the confidence in such a world-order. It is not necessary that I should collect the experiences which reveal my relation to this world-order and formulate from them the concept of that unique being which I call God; and ascribing sensible attributes to this Being and making Him the object of servile and egoistic reverence, may even be positively harmful. This were indeed real and actual atheism. The fact that I conceive of God as a particular Being is a consequence of my finitude. The act of conceiving involves limitation and every supposed concept of a God is the concept of an idol! (Über den Grund unseres Glaubens an eine gottliche Weltregierung, 1798. Appellation an das Publicum gegen die Anklage des Atheismus, 1799.)
c. Fichte was never satisfied with the expositions which he had given of his theory. He was constantly trying to attain greater clearness both for himself and for his readers. He modified his theory unconsciously by these repeated restatements. In his later drafts he discarded the scholastic method of proof which he had employed in the first exposition of the Science of Knowledge. He then placed more stress on the immediate states and facts of consciousness. But the more he delved into the inexpressible ideas of absolute reality and no longer conceived this reality as active and infinite, but as at rest and superior to all effort and activity, the more his theory likewise assumed a mystical character. His religion was no longer mere practical confidence, but it now became a matter of devotion, of absolute self-surrender. This idea is quite prominent in his
