a. Where Fichte in his system has attained the highest degree of determinateness, he begins, as we saw Kant did before (pp. 437, 438), from the transcendental unity of self-consciousness; in it I—as this—am one, this unity is to Fichte the same and the original. Ego is there a fact, says Fichte, but not yet a proposition. As proposition, as principle, the ego must not remain barren, nor be accepted as one, for to a proposition pertains a synthesis. Now Fichte proceeds in his system from the fact that Philosophy must begin with an absolutely unconditioned, certain principle, with something indubitably certain in ordinary knowledge. “It cannot be proved or defined, because it must be absolutely the first principle.”[381] According to Wendt’s account (Tennemann’s Grundriss, § 393, pp. 494, 495) Fichte gives an exposition of the necessity of such a principle as follows: “Scientific knowledge is a system of cognition obtained through a supreme principle which expresses the content and form of knowledge. The theory of knowledge is the science of knowledge which sets forth the possibility and validity of all knowledge, and proves the possibility of principles in reference to form and content, the principles themselves, and thereby the connection existing in all human knowledge. It must have a principle which can neither be proved from it nor from another science; for it is supreme. If there is a theory of knowledge there also is a system; if there is a system there is also a theory of knowledge and an absolute first principle—and so on through an inevitable circle.”[382]
The simple principle of this knowledge is certainty of myself, which is the relation of me to myself; what is in me, that I know. The supreme principle, as immediate and not derived, must be certain on its own account; that is, a determination of the ego only, for it is only from the ego that I cannot abstract.[383] Fichte thus begins, like Descartes, with ‘I think, therefore I am,’ and he expressly brings this proposition to mind. The Being of the ego is not a dead, but a concrete Being; but the highest Being is thought. Ego, as an explicitly self-existent activity of thought, is thus knowledge, even if it is only abstract knowledge, as in the beginning at least it cannot help being. At the same time Fichte begins from this absolute certainty with quite other necessities and demands; for from this ego not only Being but also the larger system of thought has to be derived (supra, p. 230). According to Fichte, the ego is the source of the categories and ideas, but all conceptions and thoughts are a manifold reduced to a synthesis through Thought. Thus while with Descartes in connection with the ego other thoughts appear which we simply find already in us, such as God, nature, &c., Fichte sought for a philosophy entirely of a piece, in which nothing empiric was to be admitted from without. With this reflection a false point of view was at once introduced, namely that contained in the old conception of knowledge, of commencing with principles in this form and proceeding from them; so that the reality which is derived from such a principle is brought into opposition with it, and hence in truth is something different, i.e. it is not derived: or that principle for this same reason expresses only the absolute certainty of itself and not the truth. The ego is certain, it cannot be doubted; but Philosophy desires to reach the truth. The certainty is subjective, and because it is made to remain the basis, all else remains subjective also without there being any possibility of this form being removed. Fichte now analyzes the ego, reducing it to three principles from which the whole of knowledge has to be evolved.
α. The first proposition must be simple, in it predicate and subject must be alike; for were they unlike, their connection—since in accordance with their diversity the determinations are not directly one—would have to be first of all proved by means of a third. The first principle must thus be identical. Fichte now proceeds further to distinguish in this first principle the form and content; but in order that this same may be immediately true through itself, form and content must be again the same, and the principle conditioned by neither. It signifies A = A, the abstract undetermined identity; that is the proposition of contradiction, wherein A is an indifferent content. Fichte says, “Thought is by no means essence, but only a particular determination of Being; there are outside of it many other determinations of our Being. I merely remark this, that when ‘I am’ is overstepped, Spinozism is necessarily reached. Its unity is something which ought to be produced through us, but which cannot be so; it is not anything that is.” The first proposition is then that I am identical with myself, Ego = Ego;[384] that undoubtedly is the definition of the ego. The subject and the predicate are the content; and this content of the two sides is likewise their relation, i.e. form. Relation requires two sides; the relating and the related are here, however, the same; for on account of the simplicity of the ego, there is nothing but a relation of the ego to the ego. I have knowledge of myself; but in so far as I am consciousness, I know of an object which is different from me, and which is then likewise mine. But the ego is in such a way identical with its difference that what is different is immediately the same, and what is identical is likewise different; we have a difference without a difference. Self-consciousness is not dead identity, or non-Being, but the object which is identical with me. This is immediately certain; all else must be as certain to me, inasmuch as it must be my relation to myself. The content must be transformed into the ego, so that in it I have my determination alone. This principle is at first abstract and deficient, because in it no difference, or a formal difference only is expressed; whereas the principle should possess a content: a subject and a predicate are indeed distinguished in it, but only for us who reflect upon it, i.e. in itself there is no difference, and consequently no true content. In the second place, this principle is indeed the immediate certainty of self-consciousness, but self-consciousness is likewise consciousness, and in it there is likewise the certainty that other things exist to which it stands in an attitude of opposition. In the third place, that principle has not the truth in it, for the very reason that the certainty of itself possessed by the ego has no objectivity; it has not the form of the differentiated content within it—or it stands in opposition to the consciousness of an “other”.
β. Now in order that determination should come to pass, i.e. a content and difference, it is essential for Fichte that a second principle should be established, which in regard to form is unconditioned, but the content of which is conditioned, because it does not belong to the ego. This second principle, set forth under the first, is, “I assert a non-ego in opposition to the ego,” and in this something other than absolute self-consciousness is set forth.[385] To this pertains the form therein present, relation; but the content is the non-ego, another content from the ego. We might say that through this content the proposition is independent, since the negative therein is an absolute, as truly as the reverse—that it is independent through the form of opposition which cannot be derived from the original. Here, then, we have no more to do with derivation, although this derivation of opposition from the first proposition was all the same demanded. Inasmuch as I posit another in opposition to the ego, I posit myself as not posited; this non-ego is the object generally, i.e. that which is opposed to me. This other is the negative of the ego; thus when Fichte called it the non-ego he was expressing himself in a very happy, suitable, and consistent manner. There has been a good deal of ridicule cast on the ego and non-ego; the expression is new, and therefore to us Germans it seems strange at first. But the French say Moi and Non-moi, without finding anything laughable in it. In this principle the positing belongs, however, to the ego; but because the non-ego is independent of the ego, we have two sides, and self-consciousness relates itself to another. This second proposition thus signifies that I posit myself as limited, as non-ego; but non-ego is something quite new to be added. On the one side we thus have before us a field which is merely appropriated from the ego; and in this way we have before us the non-ego as our object.
γ. To these is added yet a third proposition, in which I now make this division into ego and non-ego: it is the synthetic principle, the proposition of ground, which in content is unconditioned, just as in the second was the case in regard to form. This third proposition is the determination of the first two through one another, in such a way that the ego limits the non-ego. “In and through the ego both the ego and the non-ego are posited as capable of being mutually limited by means of one another, i.e. in such a way that the reality of the one abrogates the reality of the other.” In limitation both are negated, but “only in part”; only thus are synthesis and deduction possible. I posit the non-ego, which is for me, in myself, in my identity with myself; thus I take it from its non-identity, its not-being-I, that is to say I limit it. This limitation of the non-ego Fichte expresses thus: “I place in opposition to the ego,” and indeed “to the divisible ego, a divisible non-ego.” The non-ego I destroy as a complete sphere, which it was according to the second principle, and posit it as divisible; I likewise posit the ego as divisible in so far as the non-ego is present in it. The whole sphere which I have before me is supposed indeed to be the ego, but in it I have not one but two. The proposition of ground is thus the relation of reality and negation, i.e. it is limitation; it contains the ego limited by the non-ego, and the non-ego limited by the ego.[386] Of this synthesis there is nothing, properly speaking, contained in the two earlier propositions. Even this first presentation of the three principles does away with the immanence of real knowledge. Thus the presentation is here also subject to an opposite from the first, as it is with Kant, even if these are two acts of the ego merely, and we remain entirely in the ego.
Now that limitation may take place for me in two different ways: at one time the one is passive, at another time the other is so. In this limitation the ego may posit the non-ego as limiting and itself as limited, in such a way that the ego posits itself as requiring to have an object; I know myself indeed as ego, but determined by the non-ego; non-ego is here active and ego passive. Or, on the other hand, the ego, as abrogating other-being, is that which limits, and non-ego is the limited. I know myself then as clearly determining the non-ego, as the absolute cause of the non-ego as such, for I can think. The first is the proposition of the theoretic reason, of intelligence: the second the proposition of practical reason, of will.[387] The will is this, that I am conscious of myself as limiting the object; thus I make myself exercise activity upon the object and maintain myself. The theoretic proposition is that the object is before me and it determines me. The ego is, since I perceive, a content, and I have this content in me, which is thus outside of me. This is on the whole the same thing as we meet with in the experience of Kant: it comes to the same thing whether it is by matter or the non-ego that the ego is here determined.
b. In the theoretic consciousness the ego, although the assertive generally, finds itself limited by the non-ego. But it is identical with itself; hence its infinite activity ever sets itself to abrogate the non-ego and to bring forth itself. Now the different methods whereby the ego sets forth itself are the different methods of its activity; these we have to understand in their necessity. But since philosophic knowledge is the consideration of consciousness itself (supra, p. 483), I can only know knowledge, the act of the ego. Fichte thus appeals to consciousness, postulates ego and non-ego in their abstraction, and since philosophic knowledge is the consciousness of consciousness, it is not sufficient that I should find its determinations in consciousness, for I produce them with consciousness. Common consciousness, indeed, likewise brings forth all the determinations of the ordinary conception and of thought, but without—on the theoretic side at least—having any knowledge of it; for it is the fact of being limited alone that is present to it. Thus, when I see a large square object, such as a wall, my ordinary consciousness accepts these determinations as they are given to it; the object is. In so doing I do not think of seeing, but of the object; seeing, however, is my activity, the determinations of my faculty of sensation are thus posited through me.[388] The ego as theoretic is, indeed, aware in philosophic consciousness that it is the ego which posits; but here it posits that the non-ego posits somewhat in me. The ego thus posits itself as that which is limited by the non-ego. I make this limitation mine; thus is it for me in me, this passivity of the ego is itself the activity of the ego. As a matter of fact, all reality which appears in the object for the ego is a determination of the ego,[389] just as the categories and other determinations were in Kant’s case. Thus it is here more especially that we should expect Fichte to demonstrate the return of other-Being into absolute consciousness. However, because after all the other-Being was regarded as unconditioned, as implicit, this return does not come to pass. The ego determines the ‘other,’ indeed, but this unity is an altogether finite unity; non-ego has thus immediately escaped from determination once more and gone forth from this unity. What we find is merely an alternation between self-consciousness and the consciousness of another, and the constant progression of this alternation, which never reaches any end.[390]
The development of theoretic reason is the following-out of the manifold relationships between the ego and non-ego; the forms of this limitation which Fichte now goes through are the determinations of the object. These particular thought-determinations he calls categories, and he seeks to demonstrate them in their necessity; from the time of Aristotle onwards no one had thought of so doing. The first of these forms is the determination of reciprocity, which we already met with in the third proposition: “By the determination of the reality or negation of the ego, the negation or reality of the non-ego is equally determined;” the two in one is reciprocal action. In the second place, “Causality is the same degree of activity in the one as of passivity in the other.” In so far as something is considered as the reality of the non-ego, the ego is considered as passive, and, on the other hand, in so far as ‘I’ am real, the object is passive; this relation, that the passivity of the object is my activity or reality, and the opposite, is the conception of Causality. “As many parts of negation as the ego posits in itself, so many parts of reality it posits in the non-ego; it therefore posits itself as self-determining in so far as it is determined, and as suffering determination in so far as it determines itself. In so far,” in the third place, “as the ego is regarded as embracing the whole absolutely determined realm of all reality, it is substance; on the other hand when it is posited in a not absolutely determined sphere of this realm, in so far there is an accidence in the ego.”[391] That is the first rational attempt that has ever been made to deduce the categories; this progress from one determination to another is, however, only an analysis from the standpoint of consciousness, and is not in and for itself.
The ego is so far the ideal ground of all conceptions of the object; all determination of this object is a determination of the ego. But in order that it may be object, it must be placed in opposition to the ego, i.e. the determinations set forth through the ego are another, the non-ego; this placing of the object in opposition is the real ground of conceptions. The ego is, however, likewise the real ground of the object; for it is likewise a determination of the ego that the non-ego as object is set in opposition to the ego. Both, the real ground and the ideal ground of the conception, are thus one and the same.[392] Regarding the ego as ideal principle and the non-ego as real principle, Krug has likewise talked a great deal of nonsense. Regarded from the one point of view, the ego is active and the non-ego purely passive; while from the other side the ego is passive and the object active and operative. But since the ego in the non-philosophic consciousness does not have the consciousness of its activity in the conception of the object, it represents to itself its own activity as foreign, i.e. as belonging to the non-ego.
We here see the opposition adopting various forms: ego, non-ego; positing, setting in opposition; two sorts of activity of the ego, &c. The fact that I represent is undoubtedly my activity, but the matter of main importance is the content of the positing and its necessary connection through itself. If one occupies oneself only with this content, that form of subjectivity which is dominant with Fichte, and which remains in his opposition, disappears. As the ego is affirmative and determining, there now is in this determination a negative likewise present; I find myself determined and at the same time the ego is like itself, infinite, i.e. identical with itself. This is a contradiction which Fichte indeed endeavours to reconcile, but in spite of it all he leaves the false basis of dualism undisturbed. The ultimate, beyond which Fichte does not get, is only an ‘ought,’ which does not solve the contradiction; for while the ego should be absolutely at home with itself, i.e. free, it should at the same time be associated with another. To Fichte the demand for the solution of this contradiction thus adopts the attitude of being a demanded solution only, of signifying that I ever have to destroy the barriers, that I ever have to reach beyond the limitation into utter infinitude, and that I ever find a new limit; a continual alternation takes place between negation and affirmation, an identity with self which again falls into negation, and from this negation is ever again restored. To speak of the bounds of human reason is, however, an unmeaning form of words. That the reason of the subject is limited is comprehensible from the nature of the case, but when we speak of Thought, infinitude is none other than one’s own relation to self, and not to one’s limit; and the place in which man is infinite is Thought. Infinitude may then be likewise very abstract, and in this way it is also once more finite; but true infinitude remains in itself.