1762 (May 19): Born in Rammenau, Prussia, to a Saxon peasant family

1760's: Impresses visiting Baron Miltitz, who adopts him and schools him at Pforta

1780: Becomes a student of theology at the University of Jena; later studies at the universities at Wittenberg and Leipzig

1788: Baron Miltitz dies, leaving Fichte destitute and jobless; obtains tutoring position in Zurich, Switzerland

1792: Writes Critique of All Revelation, an application of Kant's concept of duty to religion; gains attention of Goethe and other thinkers at Weimar

Fichte was born at Rammenau in Upper Lusatia in 1762. He studied theology at the University of Jena, where, some years later, he occupied the chair of philosophy. Dismissed from Jena as a result of a violent controversy, he lectured at Berlin, where he became identified with the Romantic Movement. In 1807 and 1808 he delivered in Berlin his famous "Addresses to the German Nation," which were aimed at stirring up the patriotic spirit of his countrymen and enlightening them on the foundations for national prosperity. Fichte died of typhus in 1814. His masterpiece is Foundation of General Science.

Fichte abolished the distinction between the thinking-ego and the "thing in itself." Primordial reality is one, Pure Ego, which is the root of all realities. The moments of the Pure Ego are two: (1) production; (2) reflection. First, by an unconscious obligation, the Universal Spirit (Pure Ego) is impelled to produce, that is, to put forth limited objects. This is the world of nature. By reflecting upon these limited objects, the Spirit becomes conscious of itself as a limited object. The consciousness of the spirit in the limited object gives origin to the empirical-ego (the individual ego), in which sensitive and intellective knowledge are possible. But the task of the Spirit cannot be fulfilled in limited objects; hence it is forever impelled to produce new objects. According to Fichte's theory, Germany, conscious of its superiority, was to become the leaders of all nations by fulfilling the destiny of the Universal Spirit.
(Aus: http://www.harborside.com/home/r/radix/adiphilsuccessors.htm)

Fichte's writings can be divided into two major divisions: his early and later works. His early works emphasize the liberal leanings of most progressive thinkers of the time. At that time, Fichte was a strong individualist, believing in individual rights and the sovereignty of all people. A very important part of this line of thinking was his commentary of the individual's ego. Individuals looked to nature to realize themselves, realizing their egoes when doing so. In this realization, an individual would look within to obtain an inner vision, the true ideal of their ego. The only laws which were valid were laws individually made as accentuations of personal ego. Fichte also asserted that the moral subject, acting in free will, was the starting point of all reality. Man has to regain his own status of individual being to be a true individual. Furthermore, man would not being able to live in isolation, because cooperation with others and the recognition of their status of free individual beings was imperative to individual success. In that way, man's truce self would be incorporated into society (summed up by the statement, "The universe is myself"), as he had a definite role in its progression.

Later in life, however, Fichte became a strong German nationalist. Inspired by the example of French nationalism under Napoleon, Fichte began to place more emphasis on the nation rather than the individual. Now, he stated that individuals were merely "echoes" of the nation and state. The state was an artistic creation which would be able to strengthen itself politically and economically in any means necessary. He thereby advocated state control over commerce and industry rather than free trade, believing in ardent nationalistic action in international affairs. Citizens had to be "molded" by the state through such means as education and propaganda to heighten nationalistic "patriotism," the desired attitude of being in favor with the nation. In the Address to the German Nation (1807-1808), Fichte clearly stated that people were obligated to sacrifice everything to ensure maximum success of their nation. This ardent German nationalism would contribute to many of the xenophobic excesses of Germany and other nations in the next century.
(Aus: http://library.advanced.org/3376/Fichte2.htm)

1794: Offered professorship at University of Jena through Goethe's influence; proves to be a dynamic professor; marries Johanna Rahn; publishes The Vocation of the Scholar, which describes the duty of young men pursuing education, and The Science of Knowledge (in two parts), explaining his doctrine of knowledge and system of metaphysics

1798: Publishes The Science of Ethics Based on the Science of Knowledge and On the Ground of Our Belief in a Divine World Order

1799: Forced to leave Jena on charges of atheism and attacks from his critics (fraternity students, monarchists, and the clergy)

1800: Publishes The Vocation of Man and The Closed Commercial State (a treatise on behalf of state socialism)

1806: Writes Characteristics of the Present Age, explaining his philosophy of history

1807-1808: Gives Addresses to the German Nation, rallying Germans to lead their "cultural leadership of humanity"

1808-1810: Teaches two terms at the University of Erlangen and the University of Konigsberg

1810: Appointed Dean of Philosophy of the University of Berlin; later made rector of the university

1814 (Jan. 27): Dies of typhoid fever epidemic in Berlin