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#RADDN-16.
"Sie, E. V., sind zwar meinem leiblichen Auge die ersten und unmittelbaren Stellvertreter, welche die geliebten Nationalzüge mir vergegenwärtigen, und der sichtbare Brennpunkt, in welchem die Flamme meiner Rede sich entzündet; aber ..
.. mein Geist versammelt den gebildeten Teil der ganzen deutschen Nation, aus allen Ländern, über welche er verbreitet ist, um sich her [here, Fichte gives a footnote saying "Die „Gebildeten, d. i. bis zur Idee der Freiheit Entwickelten aufzufordern,
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daß sie die Gelegenheit brauchen, um wenigstens ihr Recht theoretisch geltend zu machen und auf die Zukunft zu weisen,“ wird auch als Aufgabe einer politischen Schrift vom J. 1813 bezeichnet. WW. VII. 546. Vergl. unten § 11."]
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bedenkt und beachtet unser aller gemeinsame Lage und Verältnisse, und wünschet, daß ein Teil der lebendigen Kraft, mit welcher diese Reden vielleicht Sie ergreifen, auch in dem stummen Abdrucke, welcher allein unter die Augen der Abwesenden kommen wird, verbleibe,
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.. und aus ihm atme, und an allen Orten deutsche Gemüter zu Entschluß und That entzünde."
My tr.: [I translate the footnote at the end, in order not to disturb the flow of this long sentence.]
'Whereas you, honorable congregation, are the first and immediate representatives
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..(which remind me of the beloved national traits),and are the visible focus in which the flame of my speech ignites,in my mind I do assemble, however, the educated part of the entire German nation([and I assemble them]from all countries over which this part has been dispersed
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and my mind ponders and considers the situation and circumstances we all find ourselves in, and my mind wishes that a share of the vital force with which these speeches might seize you will also linger in the mute printed copy
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(and only this will be seen by those who are not present [at these speeches]),and wishes that this vital force will [make the printed copy] breathe and kindle German characters to decisions and actions everywhere.'
[My translation of the footnote: 'To ask the 'educated,i.e.
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those who have developed [themselves] to have an idea of freedom, to seize the occasion to at least theoretically exercize their right and to point towards the future', this is also called the purpose of a political text dating from the year 1813.
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WW. VII. 546. Cf. paragraph 11 below.'

Remark. I am quite sure that Fichte's abbreviation "E. W." is indeed meant to abbreviate
'Ehrenwerte Versammlung" (='honorable congregation') in view of the following page in the book
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Hartmut Rosenau: Allversöhnung: Ein transzendentaltheologischer Grundlegungsversuch.
Walter de Gruyter, 2013
ISBN 9783110887341
:
My translation of the above passage:

'[..] probably fewer compunctions. However, according to Fichte, doubt and contestation can only exist where there is ambiguity, i.e., where the seed of discord that is intellectual reflexion has taken hold: 'The source of certainty is
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not reflection, honorable congregation, which by its very nature divides itself within itself,
and which thus sows division within itself; no, the source of all certainty (and of all truth
and all reality) is love.' The 'I' which Fichte has conceived of in his earlier
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'Doctrine of Science' thinks that by virtue of reflexion it has found all certainties
about reality and salvation within itself, a thought which, however, does not hold water
when examined with just that same critical reflexion. Thus, one could say that
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doubt and contestation aim at certainty-as-self-assurance (𝘴𝘦𝘤𝘶𝘳𝘪𝘵𝘢𝘴), and there, they are appropriate. However, if the 'I' (and hence, intellectual reflexion), is dethroned as the principle (which is what happened in Fichte's late philosophy),
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then the god-certainty-through-selflessness (𝘤𝘦𝘳𝘵𝘪𝘵𝘶𝘥𝘰) which is then available cannot be called into doubt any longer. It is the certainty of a reasonless faith which does not offer any target to a doubt which aims at reasons. The kind of faith which
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was thus described by Fichte is similar to the 'absolute' (and hence amorphous and uncontestable) faith, as was described by Tillich [probably Paul LG,I] as 'courage to be'. The amorphousness of this [..]'
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