Editing Immanuel Hermann Fichte (section)

==Philosophical work<!--'Concrete theism' and 'Concrete theist' redirect here-->==
The great aim of his speculations was to find a philosophic basis for the personality of God, and for his theory on this subject, he proposed the term "'''concrete theism'''<!--boldface per WP:R#PLA-->."<ref>[http://www.utm.edu/research/iep/f/fichteih.htm Immanuel Hermann Fichte] {{Webarchive|url=https://web.archive.org/web/20051109215503/http://www.utm.edu/research/iep/f/fichteih.htm |date=2005-11-09 }} entry at the [[Internet Encyclopedia of Philosophy]].</ref> His philosophy attempts to reconcile [[monism]] (Hegel) and [[individualism]] ([[Johann Friedrich Herbart|Herbart]]) by means of [[Monadology|monadism]] ([[Gottfried Leibniz|Leibniz]]). He attacks Hegelianism for its [[pantheism]], lowering of human personality, and imperfect recognition of the demands of the moral consciousness. [[God]], he says, is to be regarded not as an [[Absolute (philosophy)|absolute]] but as an Infinite Person, whose desire it is that he should realize himself in finite persons. These persons are objects of God's love, and he arranges the world for their good. The direct connecting link between God and man is the genius, a higher spiritual individuality existing fan by the side of his lower, earthly individuality. Fichte advocates an ethical [[theism]], and his arguments might be turned to account by the apologist of Christianity. In the conception of finite personality, he recurs to something like the monadism of Leibniz. His insistence on moral experience connected with his insistence on personality.{{sfn|Chisholm|1911}}

One of the tests with which Fichte discriminates the value of previous systems is the adequacy with which they interpret moral experience. The same reason that made him depreciate Hegel made him praise [[Karl Christian Friedrich Krause|Krause]] ([[panentheism]]) and [[Friedrich Daniel Ernst Schleiermacher|Schleiermacher]], and speak respectfully of English philosophy. It is characteristic of Fichte's most excessive receptiveness that in his latest published work, ''Der neuere Spiritualismus'' (1878), he supports his position by arguments of a somewhat occult or [[Theosophy (Boehmian)|theosophical]] cast, not unlike that adopted by [[Frederic William Henry Myers|F. W. H. Myers]].{{sfn|Chisholm|1911}}

The regeneration of Christianity, according to Fichte, would consist in its becoming the vital and organizing power in the state, instead of being occupied solely, as heretofore, with the salvation of individuals.