This paper will elaborate on the influence of German Idealism on nationalism in the context of political decolonization. It will specifically argue that the reception of Fichte's work on thinking about the national "self" and the individual "self" by V. D. Savarkar, specifically through his foundational work Hindutva: Who is a Hindu?, bears out the primary features of Hindutva approaches to the ideal relationship between majority and minority, to secularism, and to successful decolonization. This can be seen in Savarkar's understanding of how historiography and national development draws on this tension between individual and group as well as the tension between past and future: it is fundamentally memorial as well as prescriptive. As national history is imagined to be the dualistic emergence of the national "self" into its rightful, dignified place on the geopolitical stage, Savarkar traces the emergence of the Hindu people through dualistic conflict with "others" down to the modern age. Thus decolonization becomes the re-emergence of national dignity through dualistic conflict, victory, and recognition on the geopolitical stage. The maintenance of national traditions, exclusion of anti-national elements, and control over resources within the national territory are consequently indexed to the success of political decolonization. In this context, secularism becomes another means of maintaining the national "self" and is illegitimately used for other ends. For Savarkar, the perspectives from German Idealism on world history become evidence for the logical necessity and permanence of the dualistic nation.