development of form in itself。 He maintained the ego to be the absolute principle； so that from it；
the direct and immediate certainty of self； all the matter in the universe must be represented as
produced； hence； according to Fichte； reason is in itself a synthesis of Notion and actuality。 But
this principle he once more in an equally one…sided manner set aside； it is from the very beginning
subjective； conditioned by an opposite； and its realization is a continual rushing onward in finitude；
a looking back at what has gone before。 The form in which it is presented has also the
disadvantage； and indeed； the real drawback of bringing the empiric ego ever before one's eyes；
which is absurd； and quite distracting to one's point of view。
The claims of Philosophy have advanced so far that in the first place self…consciousness refuses
any longer to regard absolute essence as immediate substance which does not in itself possess
difference； reality； and actuality。 Against this substance self…consciousness ever struggled； for it
does not find its explicit Being there； and consequently feels the lack of freedom。 But besides this it
demanded that this essence； objectively presented； should be personal； living； self…conscious；
actual； and not shut up in abstract metaphysical thoughts alone。 On the other hand consciousness；
for which the other is； demanded the moment of external actuality； Being as such； into which
thought must pass； truth in objective existence； and this is what we more especially noticed in
connection with the English。 This Notion； which is immediately actuality； and this actuality which is
immediately its Notion； and that indeed in such a way that there neither is a third thought above
this unity； nor is it an immediate unity which does not possess difference； separation； within it； is
the ego； it is the self…distinction of opposites within itself。 That whereby it distinguishes itself from
the simplicity of thought； and distinguishes this other； is likewise immediately for it； it is identical
with； or not distinguished from it。（4） Hence it is pure thought； or the ego is the true synthetic
judgment a priori； as Kant called it。 This principle is apprehended actuality； for the taking back of
the other…Being into self…consciousness is just apprehension。 The Notion of the Notion is from this
point of view found in the fact that in what is apprehended self…consciousness has the certainty of
itself； what is not apprehended is something foreign to it。 This absolute Notion or this absolutely
existent infinitude it is which has to be developed in knowledge； and its distinction as the whole
distinction of the universe has to be represented from itself； and this has in its distinction to remain
reflected within itself in equal absoluteness。 Nothing other than the ego anywhere exists； and the
ego is there because it is there； what is there is only in the ego and for the ego。（5）
Now Fichte merely set forth this Notion； he did not bring it to a scientific realization from itself。
For to him this Notion maintains and asserts itself as this Notion； it has absoluteness for him in so
far as it is merely the unrealized Notion； and thus indeed comes once more into opposition with
reality。 The Fichtian philosophy has the great advantage of having set forth the fact that Philosophy
must be a science derived from one supreme principle； from which all determinations are
necessarily derived。 The important point is this unity of principle and the attempt to develop from it
in a scientifically consistent way the whole content of consciousness； or； as has been said； to
construct the whole world。（6） Beyond this no progress was made。（7） But the great necessity in
Philosophy is to possess one living Idea； the world is a flower which is eternally produced from
one grain of seed。 Thus Fichte does not； like Kant； throw his work into narrative form because he
begins with the ego； but he has proceeded further； inasmuch as he sought to bring about a
construction of determinations of knowledge from the ego。 The whole extent of knowledge in all
the world must be developed； and further this knowledge must be the consequence of the
development of determinations； but because Fichte says that what is not for us does not concern
us； he has not grasped this principle of the ego as Idea； but solely in the consciousness of the
activity which we exercise in knowing； and consequently it is still laid hold of in the form of
subjectivity。
Thus as Kant treats of cognition ＇Erkennen＇； so Fichte sets forth real knowledge ＇Wissen＇。 Fichte
states that the task of Philosophy is to find a theory of knowledge； universal knowledge is both the
object and the starting…point of Philosophy。 Consciousness knows； that is its nature； the end of
philosophic learning is the knowledge of this knowledge。 Hence Fichte called his philosophy the
Theory of Knowledge （Begriff der Wissenschaftslehre； p。 181）； the science of knowledge。 That is
to say ordinary consciousness as the active ego finds this and that； occupies itself； not with itself；
but with other objects and interests； but the necessity that I bring forth determinations； and which
determinations — cause and effect； for example； — lies beyond my consciousness： I bring them
forth instinctively and cannot get behind my consciousness。 But when I philosophize； I make my
ordinary consciousness itself my object； because I make a pure category my consciousness。 I
know what my ego is doing； and thus I got behind my ordinary consciousness。 Fichte thus defines
Philosophy as the artificial consciousness。（8）
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。” （9） According to Wendt's account （Tennernann'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。” （10）
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。（11） 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。
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' i