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      "body": "Congratulations @visas! You received a personal badge!\n\n<table><tr><td>https://images.hive.blog/70x70/https://hivebuzz.me/badges/birthday-1.png</td><td>Happy Hive Birthday! You are on the Hive blockchain for 1 year!</td></tr></table>\n\n<sub>_You can view your badges on [your board](https://hivebuzz.me/@visas) and compare yourself to others in the [Ranking](https://hivebuzz.me/ranking)_</sub>\n",
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      "body": "The object of <p class=\"calibre1\">our consciousness was produced by freely self-determining our power to think, by means of an arbitrary </p><p class=\"calibre1\">abstraction. </p><p class=\"calibre1\">Now it is claimed that this same object is present for us  <i class=\"calibre4\">originally</i>, i.e., prior to all free philosophizing, and that it imposes itself upon us just as certainly as we are conscious at all. If this is true, then there is </p><p class=\"calibre1\">also an original consciousness of the object in question, even if we may not be precisely conscious of it </p><p class=\"calibre1\">as a singular object at the same level of abstraction </p><p class=\"calibre1\">Page 36</p><p class=\"calibre1\">with which we have just [IV, 31] established it. It may well occur in and be accompanied by another </p><p class=\"calibre1\">thought, as a determination of the latter. </p><p class=\"calibre1\">Is this original consciousness any different from the one that we, as philosophers, have just produced </p><p class=\"calibre1\">within ourselves? How could it be, given that it is supposed to have the same object, and given that the </p><p class=\"calibre1\">philosopher, as such, certainly possesses no other subjective form of thinking than that common and </p><p class=\"calibre1\">original form that is present in all reason? </p><p class=\"calibre1\">But if this so, then why are we looking for what we already possess? We possess it without knowing that </p><p class=\"calibre1\">we possess it. Now we simply want to produce this knowledge within ourselves. A rational being is </p><p class=\"calibre1\">constituted in such a way that when it thinks it does not ordinarily take into account its own act of </p><p class=\"calibre1\">thinking, but only what it is thinking; it loses itself, as the subject, in the object. In philosophy, however, </p><p class=\"calibre1\">everything depends on becoming acquainted with the subject as such, in order to judge its influences on </p><p class=\"calibre1\">the determination of the object. This can happen only by making the mere reflection [that is, the act of </p><p class=\"calibre1\">thinking of the object] into the object of a new reflection. – To the non-philosopher, the project of </p><p class=\"calibre1\">becoming conscious of consciousness may seem strange and perhaps even risible. This, however, merely </p><p class=\"calibre1\">demonstrates the non-philosopher’s ignorance of philosophy and his complete incapacity for the latter. </p><p class=\"calibre1\"><b class=\"calibre3\">Genetic description of the consciousness in question</b></p><p class=\"calibre1\">(1) The I possesses the absolute power of intuition, for it is precisely thereby that it becomes an I. This </p><p class=\"calibre1\">power cannot be derived from anything higher, nor does it stand in need of any further derivation. If an I </p><p class=\"calibre1\">is posited, then this power of intuition is also posited. – Moreover, the I is and must be able to intuit </p><p class=\"calibre1\">what it itself is without any further ado. Therefore, the particular determination of the faculty to intuit at </p><p class=\"calibre1\">all, which is here postulated, also stands in no need of any [IV, 32] derivation from or mediation through </p><p class=\"calibre1\">external grounds. The I intuits itself purely and simply because it intuits itself. – So much for the fact as </p><p class=\"calibre1\">such. </p><p class=\"calibre1\">(2) Let us now proceed to the determination of this fact. In doing this, we expect that each person will be </p><p class=\"calibre1\">able to generate for himself what we are talking about, through his own self-activity, and that he will </p><p class=\"calibre1\">also be able to obtain an inner intuition of what arises for him thereby. </p><p class=\"calibre1\">Page 37</p><p class=\"calibre1\">The intuiting subject (the intellect), which becomes an intellect precisely by means of the postulated act, </p><p class=\"calibre1\">posits the tendency to absolute activity described above, in accordance with the postulate, as –  <i class=\"calibre4\">itself</i>: that is, as identical with  <i class=\"calibre4\">itself, the intellect</i>. The previously mentioned absoluteness of real acting  <i class=\"calibre4\">thereby</i>becomes the essence of an intellect and is brought under the  <i class=\"calibre4\">sway of the concept</i>, and this is how the </p><p class=\"calibre1\">absoluteness of real acting first becomes  <i class=\"calibre4\">freedom</i>proper: the absoluteness of absoluteness, the absolute power to make itself absolutely. – Through the consciousness of its own absoluteness the I tears itself </p><p class=\"calibre1\">away – from itself – and puts itself forward as something self-sufficient. </p><p class=\"calibre1\">I said that it tears itself away from itself, and I will therefore begin by explaining this expression. – All </p><p class=\"calibre1\">intuition is, as such, supposed to be directed toward something that is there independently of it, and that </p><p class=\"calibre1\">is there just as it is intuited to be. The situation is no different with respect to the intuition we are now </p><p class=\"calibre1\">discussing, since it is, after all, an intuition. As absolute, the I is supposed to lie there and to have done </p><p class=\"calibre1\">so before it was grasped in intuition. The absoluteness in question is supposed to constitute its being and </p><p class=\"calibre1\">subsistence, independent of all intuition. In cases where what is intuited is supposed to lie outside the </p><p class=\"calibre1\">being of the intuiting subject, however, the intellect as such remains a passive onlooker. Here, however, </p><p class=\"calibre1\">the situation is supposed to be different. What is intuited is itself the intuiting subject – not, to be sure, as </p><p class=\"calibre1\">such, 9but still they share a single, unified essence; they are a single force and substance. </p>",
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      "body": "Here nothing can be rendered distinct [simply] by [giving it] a name, for the entire <p class=\"calibre1\">concept has not even been thought of until now, let alone designated linguistically. In order for it to have </p><p class=\"calibre1\">a name, however, we wish to designate what is conceived in this manner “the  <i class=\"calibre4\">absolute tendency</i></p><p class=\"calibre1\">[ <i class=\"calibre4\">Tendenz</i>] <i class=\"calibre4\">toward the absolute</i>”; or “absolute indeterminability through anything outside itself”; or “the tendency to determine itself absolutely, without any external impetus.” It is not only a mere <i class=\"calibre4\">force</i>[ <i class=\"calibre4\">Kraft</i>] </p><p class=\"calibre1\">or a  <i class=\"calibre4\">faculty</i>or  <i class=\"calibre4\">power</i>[], for the latter is nothing </p><p class=\"calibre1\">Page 34</p><p class=\"calibre1\">actual but only what we think of as preceding actuality, in order to be able to integrate the latter into a </p><p class=\"calibre1\"><i class=\"calibre4\">series</i>of our acts of thinking. In this case, however, what we have to think is supposed to be something </p><p class=\"calibre1\">actual, something that constitutes the essence of the I. But the concept of a power is contained within </p><p class=\"calibre1\">this [actual essence of the I] as well. With respect to and in relation to the actual manifestation, which is </p><p class=\"calibre1\">possible only under the condition that some object is given, it is the power to manifest itself in this </p><p class=\"calibre1\">manner [IV, 29]. Nor is what we have to think in this case a  <i class=\"calibre4\">drive</i>[<i class=\"calibre4\">Trieb</i>], which is what one might call the ground of the elasticity in the steel spring that served as our example; for a drive operates necessarily </p><p class=\"calibre1\">and in a materially determined manner, so long as the conditions of its efficacy are present. As of yet we </p><p class=\"calibre1\">know nothing of the sort about the I, and we must not forestall our future investigation through some </p><p class=\"calibre1\">hasty determination. </p><p class=\"calibre1\">Result. THE ESSENTIAL CHARACTER OF THE I, THROUGH WHICH IT DISTINGUISHES ITSELF FROM </p><p class=\"calibre1\">EVERYTHING OUTSIDE OF IT, CONSISTS IN A TENDENCY TO SELF-ACTIVITY FOR SELF-ACTIVITY’S </p><p class=\"calibre1\">SAKE; AND THIS TENDENCY IS WHAT IS THOUGHT WHEN THE I IS THOUGHT OF IN AND FOR ITSELF, </p><p class=\"calibre1\">WITHOUT ANY RELATION TO SOMETHING OUTSIDE IT. </p><p class=\"calibre1\"><i class=\"calibre4\">Remark</i>. One must not forget that the I is here being considered only  <i class=\"calibre4\">as an object</i>, and not as an  <i class=\"calibre4\">I as</i><i class=\"calibre4\">such</i>. Under the latter presupposition, the proposition just put forward would be utterly false. </p><p class=\"calibre1\"><b class=\"calibre3\">§2</b></p><p class=\"calibre1\">We have just shown what the I  <i class=\"calibre4\">is</i>in and for itself; or, to put it more carefully, how the I, when thought </p><p class=\"calibre1\">of only as an object, must necessarily be  <i class=\"calibre4\">thought</i>. </p><p class=\"calibre1\">But the  <i class=\"calibre4\">I</i>is something only insofar as and only to extent that it posits (intuits and thinks) itself as this something; and it is nothing that it does not posit itself to be – a proposition that can be presupposed to </p><p class=\"calibre1\">be known and demonstrated in the foundational portion of the entire  <i class=\"calibre4\">Wissenschaftslehre</i>.8</p><p class=\"calibre1\">Let us now add a few words to elucidate this proposition. The difference between a thing and the I (a </p><p class=\"calibre1\">rational being), which is entirely opposed to the former, is precisely this: a thing is merely supposed to </p><p class=\"calibre1\"><i class=\"calibre4\">be</i>, </p><p class=\"calibre1\">8   See, e.g.,  <i class=\"calibre4\">SK</i>, p. 241 ( <i class=\"calibre4\">SW</i>I: 274;  <i class=\"calibre4\">GA</i>I/2: 406–407) and  <i class=\"calibre4\">FTP</i>, pp. 112 ff. ( <i class=\"calibre4\">GA</i>IV/3: 345ff.). </p><p class=\"calibre1\">Page 35</p><p class=\"calibre1\">without itself having the least knowledge of its own being. In the I, however, being and consciousness </p><p class=\"calibre1\">are supposed to coincide; no being of the I is supposed to occur without the latter’s self-consciousness, </p><p class=\"calibre1\">and vice versa, the I possesses no consciousness of itself without a being of that of which it is conscious </p><p class=\"calibre1\">[IV, 30]. All being is related to some consciousness, and even the existence of  <i class=\"calibre4\">a thing</i>cannot be thought </p><p class=\"calibre1\">without thinking in addition of some intellect that has knowledge of this existence. The only difference </p><p class=\"calibre1\">is that [in the latter case] this knowledge is not located in the existing thing itself, but in an intellect </p><p class=\"calibre1\">outside of it. Knowledge of the being of the I, however, is located in that very substance that also  <i class=\"calibre4\">is</i>; and only insofar as this immediate connection between consciousness and being is posited can one say, “the </p><p class=\"calibre1\">I is this or that.” </p><p class=\"calibre1\">Applied to our present case, this means that just as certainly as what was previously established is </p><p class=\"calibre1\">essential to the I, then the I must have knowledge of this. Hence there is certainly some consciousness of </p><p class=\"calibre1\">the absolute tendency described above. </p><p class=\"calibre1\">It might be important not simply to have some general knowledge of this point but to describe this </p><p class=\"calibre1\">specific consciousness itself in more detail. Let us proceed to this task. </p><p class=\"calibre1\"><b class=\"calibre3\">Problem</b></p><p class=\"calibre1\">TO BECOME CONSCIOUS IN A DETERMINATE MANNER OF THE CONSCIOUSNESS OF ONE’S ORIGINAL </p><p class=\"calibre1\">BEING. </p><p class=\"calibre1\"><b class=\"calibre3\">For elucidation</b></p><p class=\"calibre1\">One is obviously conscious of what one is talking about, and the situation will be no different in the case </p><p class=\"calibre1\">of philosophizing. Thus in the previous section we were surely conscious of something. </p>",
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      "body": "It is necessary that our philosophy confess this quite loudly, so that it <p class=\"calibre1\">might thereby finally be relieved of the unreasonable demand that it demonstrate to human beings from </p><p class=\"calibre1\">outside something they have to create in themselves. </p><p class=\"calibre1\">Now how is this absolute in willing thought? </p><p class=\"calibre1\">At the level of abstraction that it must receive here, this concept [of the absoluteness of willing] may </p><p class=\"calibre1\">well be the most difficult concept in all of philosophy, though in the future it will undoubtedly obtain the </p><p class=\"calibre1\">greatest clarity, since the entire science that we are now engaged in establishing is really concerned only </p><p class=\"calibre1\">with the further determination of this concept. In order to have something to think about with respect to </p><p class=\"calibre1\">this concept right from the beginning, however, let us begin our exposition of it with the following </p><p class=\"calibre1\">example. </p><p class=\"calibre1\">Imagine a compressed steel spring. Within this spring there is undoubtedly a striving to push back </p><p class=\"calibre1\">against what presses upon it; hence this striving within the spring is directed outward. This would be an </p><p class=\"calibre1\">image of actual willing, as the  <i class=\"calibre4\">state</i>of a rational being [IV, 27]; but this is not what we are talking about here. Now what is the proximate  <i class=\"calibre4\">ground</i>(not the condition) of this striving, understood as an actually </p><p class=\"calibre1\">determined manifestation of the steel spring? The proximate ground in question is undoubtedly an inner </p><p class=\"calibre1\">effect [ <i class=\"calibre4\">Wirkung</i>] of the spring upon itself, a self-determination. Surely the ground for the opposing action of the spring does not lie in that body outside the steel spring, which exerts pressure upon it. This </p><p class=\"calibre1\">self-determination would be [analogous to] what, in a rational being, is the sheer  <i class=\"calibre4\">act</i>of willing. From </p><p class=\"calibre1\">both there would then arise – if only the spring of steel could intuit itself – a consciousness of a will to </p><p class=\"calibre1\">push back what exerts pressure on it. But all this would be possible only on the condition that there </p><p class=\"calibre1\">actually occurs a pressure on the spring from outside; just as, according to the argument given above, a </p><p class=\"calibre1\">rational being cannot determine itself to engage in an actual act of willing unless it stands in reciprocal </p><p class=\"calibre1\">interaction with something outside itself (for this is at least how it  <i class=\"calibre4\">appears</i>to the rational being in </p><p class=\"calibre1\">question). We now have to abstract from this last point, for we are here concerned just as little with it as </p><p class=\"calibre1\">we were with the previously indicated one. Returning to our example: if I abstract entirely from the </p><p class=\"calibre1\">external pressure, is there anything still left through which I can think the steel spring as such, and, if so, </p><p class=\"calibre1\">what is this </p><p class=\"calibre1\">Page 33</p><p class=\"calibre1\">that remains? Obviously, it is that in consequence of which I judge that the steel spring, just as soon as </p><p class=\"calibre1\">some pressure is exerted on it, will strive against the later; i.e., it is the inner tendency of the spring to </p><p class=\"calibre1\">determine itself to a counterstriving, understood as the genuine essence of elasticity and as the ultimate </p><p class=\"calibre1\">ground of all of its appearances, just as soon as the conditions of their manifestation are present, a </p><p class=\"calibre1\">ground which cannot be explained any further. – The quite essential difference between this original </p><p class=\"calibre1\">tendency of the steel spring and the original tendency of a rational being will become evident in the </p><p class=\"calibre1\">following investigations. </p><p class=\"calibre1\">In the same manner that we dissected the concept that served as our example, we now have to dissect the </p><p class=\"calibre1\">I, as conceived through its willing [IV, 28]. </p><p class=\"calibre1\">First of all, with respect to its form, the problem is that of thinking the I at the requisite level of </p><p class=\"calibre1\">abstraction as something  <i class=\"calibre4\">subsisting</i>[ <i class=\"calibre4\">Bestehendes</i>] and fixed. From this it follows that that through which the I is here to be conceived and characterized has to be something enduring and essential. Its </p><p class=\"calibre1\">manifestations and appearances may change, since the conditions under which it manifests itself will </p><p class=\"calibre1\">change; but what manifests itself under all these conditions remains constantly the same. (Anyone </p><p class=\"calibre1\">familiar with the spirit of transcendental philosophy will share our presupposition that this thinking of </p><p class=\"calibre1\">something subsisting must itself be based on our laws of thinking and that, accordingly, what we are </p><p class=\"calibre1\">seeking is only the essence of the I for the I, and by no means the latter’s essence in itself, as a  <i class=\"calibre4\">thing</i>in itself.)</p><p class=\"calibre1\">Further, as to its matter, what is to be thought is supposed to be the ground of an absolute willing (for all </p><p class=\"calibre1\">willing is absolute). What then is it? From the start, everyone must actually have thought along with us </p><p class=\"calibre1\">what is demanded, must actually have carried out the prescribed abstraction, and must now intuit himself </p><p class=\"calibre1\">internally to see what remains, what it is that he is still thinking. Only in this way will he obtain the </p><p class=\"calibre1\">intended cognition. </p>",
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      "body": "Let us now clarify this concept upon which everything here rests – a concept that can be grasped <p class=\"calibre1\">and explained only  <i class=\"calibre4\">negatively</i>(since to call something “primary” means precisely that it is not derivable </p><p class=\"calibre1\">from anything else, and to call it “grounded in and through itself” means precisely that it is not grounded </p><p class=\"calibre1\">through anything else). – Everything that is dependent, that is conditioned and grounded through </p><p class=\"calibre1\">something else, can, to that extent, also be cognized <i class=\"calibre4\">mediately</i>, that is, through the cognition of what </p><p class=\"calibre1\">grounds it. If, e.g., a ball is set in motion by a push, then I can certainly see the ball move immediately; I </p><p class=\"calibre1\">can perceive the point from which it starts and the point at which it comes to a rest, as well as the speed </p><p class=\"calibre1\">at which it moves. But I could also infer all of these things, without any immediate perception, simply </p><p class=\"calibre1\">from the force with which the ball is impelled, provided I knew the conditions under which the ball itself </p><p class=\"calibre1\">stands [IV, 25]. For this reason, the movement of the ball can be considered to be something dependent </p><p class=\"calibre1\">or secondary. What is primary and grounded through itself would thus have to be such that it simply </p><p class=\"calibre1\">could not be cognized mediately or indirectly through something else, but only immediately through </p><p class=\"calibre1\">itself. Such a thing is the way it is, simply because this is how it is. </p><p class=\"calibre1\">Insofar as willing is something absolute and primary, therefore, it simply cannot be explained on the </p><p class=\"calibre1\">basis of any influence of some thing outside the I, but only on the basis of the I itself; and  <i class=\"calibre4\">this</i></p><p class=\"calibre1\"><i class=\"calibre4\">absoluteness</i>of the I is what would remain following abstraction from everything foreign. </p><p class=\"calibre1\"><b class=\"calibre3\">Remark</b></p><p class=\"calibre1\">It is a fact of consciousness that willing, in the indicated sense of this term,  <i class=\"calibre4\">appears</i>as absolute. </p><p class=\"calibre1\">Everyone will find this within himself, and </p><p class=\"calibre1\">Page 31</p><p class=\"calibre1\">anyone who does not already know this cannot be taught it from outside. From this, however, it does not </p><p class=\"calibre1\">follow that this appearance itself might not need to be further explained and derived, which would mean </p><p class=\"calibre1\">that the appearance of absoluteness itself would be further explained, in which case it would cease to be </p><p class=\"calibre1\">absoluteness, and the appearance thereof would be transformed into an illusion – just as it indeed also </p><p class=\"calibre1\">appears to be the case that certain things exist in space and time, independent of us; and yet this </p><p class=\"calibre1\">appearance is further explained by transcendental philosophy (though it is not transformed into an </p><p class=\"calibre1\">illusion, for reasons that do not concern us here). To be sure, no one will be able to provide such an </p><p class=\"calibre1\">explanation of willing from something else nor even to say anything comprehensible in that regard. </p><p class=\"calibre1\">Nevertheless, were someone to claim that willing might still possess a ground outside of us, albeit a </p><p class=\"calibre1\">ground that remains incomprehensible to us, then, even though there would not be the least reason to </p><p class=\"calibre1\">assent to such a claim, there would also be no theoretical reason to object to it. If one nevertheless </p><p class=\"calibre1\">decides not to explain this appearance [of the will’s absoluteness] any further and decides to consider it </p><p class=\"calibre1\">to be absolutely inexplicable, i.e., to be the truth, and indeed our sole truth, according to which all other </p><p class=\"calibre1\">truth has to be measured and judged – and our entire philosophy is based on precisely this decision [IV, </p><p class=\"calibre1\">26] –, then this is not because of any theoretical insight, but because of a practical interest. I  <i class=\"calibre4\">will</i>to be </p><p class=\"calibre1\">self-sufficient, and I therefore take myself to be so. Such a taking-to-be-true, however, is  <i class=\"calibre4\">faith</i>. Our </p><p class=\"calibre1\">philosophy therefore begins with an item of faith, and it knows that it does this. Dogmatism too, which, </p><p class=\"calibre1\">if it is consistent, makes the claim stated above [namely, that it can explain the appearance of the will’s </p><p class=\"calibre1\">absoluteness], starts with faith (in the  <i class=\"calibre4\">thing in itself</i>); but it usually does not know this. (Cf. the </p><p class=\"calibre1\">introduction to the new presentation of the  <i class=\"calibre4\">Wissenschaftslehre</i>in the fifth volume of the  <i class=\"calibre4\">Philosophical</i><i class=\"calibre4\">Journal</i>, vol. V, p. 23.)7In our system, one makes oneself into the ultimate basis [ <i class=\"calibre4\">Boden</i>] of one’s philosophy, and that is why this system appears “baseless” to anyone who is unable to do this. But we </p><p class=\"calibre1\">can assure such a person in advance that if he cannot procure this basis for himself and cannot be content </p><p class=\"calibre1\">with this, then he will be unable to </p><p class=\"calibre1\">7   J. G. Fichte,  <i class=\"calibre4\">Introductions to the Wissenschaftslehre and Other Writings (1797–1800)</i>, ed. and trans. </p><p class=\"calibre1\">Daniel Breazeale (Indianapolis/Cambridge, Mass.: Hackett, 1994) [Henceforth =  <i class=\"calibre4\">IWL</i>], p. 18 ( <i class=\"calibre4\">SW</i>I: 433; <i class=\"calibre4\">GA</i>I/4: 194). </p><p class=\"calibre1\">Page 32</p><p class=\"calibre1\">find such a basis anywhere else. </p>",
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      "body": "According to the proposition just introduced, however, <p class=\"calibre1\"><i class=\"calibre4\">what is thought in this case</i>is supposed to  <i class=\"calibre4\">be something objective, an I merely for itself and entirely</i><i class=\"calibre4\">independent of the act of thinking</i>, and yet it is still supposed to be cognized as an I, for it is supposed to be  <i class=\"calibre4\">found as an I</i>. </p><p class=\"calibre1\">Hence in what is thought, considered as such – i.e., insofar as it can only be something objective and can </p><p class=\"calibre1\">never become subjective, that is, insofar as it is what is originally objective – there would have to occur </p><p class=\"calibre1\">an identity of the acting subject and that upon which it acts, an identity such that it could be, as I said </p><p class=\"calibre1\">above, only an object. The acting in question would therefore have to be a <i class=\"calibre4\">real</i>acting [ <i class=\"calibre4\">ein reelles</i></p><p class=\"calibre1\"><i class=\"calibre4\">Handeln</i>] upon itself; not a mere intuiting of oneself, as is the case with the ideal activity, but  <i class=\"calibre4\">a real</i><i class=\"calibre4\">determining of oneself through oneself</i>. But only willing is something of this sort; and, conversely, we </p><p class=\"calibre1\">can think of willing only in this way. The expression “to find  <i class=\"calibre4\">oneself</i>” is therefore absolutely identical </p><p class=\"calibre1\">with the expression “to find oneself willing.” Only insofar as I find myself [engaged in] willing, do I </p><p class=\"calibre1\">find  <i class=\"calibre4\">myself</i>, and insofar as I find myself, I necessarily find myself  <i class=\"calibre4\">willing</i>[IV, 23]. </p><p class=\"calibre1\"><b class=\"calibre3\">Corollary</b></p><p class=\"calibre1\">One can see that in order to establish anything categorically from the proposition just demonstrated – if I </p><p class=\"calibre1\">find myself, I necessarily find myself as willing – another proposition has to precede it, namely, </p><p class=\"calibre1\">Page 29</p><p class=\"calibre1\">I necessarily find myself; I necessarily become conscious of myself. Such self-consciousness is </p><p class=\"calibre1\">exhibited in the foundational portion of the entire  <i class=\"calibre4\">Wissenschaftslehre</i>6– not, to be sure, as a matter of fact, for as such it is something immediate, but rather, in its connection with all the other types of </p><p class=\"calibre1\">consciousness, as reciprocally conditioning and conditioned by the latter. Consequently, the proposition </p><p class=\"calibre1\">just demonstrated, along with everything that is still to be derived from it, becomes itself a necessary </p><p class=\"calibre1\">consequence as well as a condition of self-consciousness. Regarding this proposition and all of its </p><p class=\"calibre1\">consequences, one may assert the following: just as certainly as I am, or am conscious of myself, this </p><p class=\"calibre1\">proposition and its consequences are certain for me and are necessarily present in me and for me. And </p><p class=\"calibre1\">thus the science of ethics that we are here engaged in establishing stands firmly on common ground with </p><p class=\"calibre1\">philosophy as a whole. </p><p class=\"calibre1\">(2) WILLING ITSELF, HOWEVER, IS THINKABLE ONLY UNDER THE PRESUPPOSITION OF SOMETHING </p><p class=\"calibre1\">DIFFERENT FROM THE I. </p><p class=\"calibre1\">In philosophical abstraction one may indeed speak of willing  <i class=\"calibre4\">as such</i>or  <i class=\"calibre4\">in</i><i class=\"calibre4\">general</i>, which is, for </p><p class=\"calibre1\">precisely this reason, something indeterminate. All willing that is actually  <i class=\"calibre4\">perceivable</i>, however, which </p><p class=\"calibre1\">is the kind of the willing that is required here, is necessarily a determinate willing, in which  <i class=\"calibre4\">something</i>is willed. To will something means to demand that some determinate object – which, in willing, is thought </p><p class=\"calibre1\">of only as a  <i class=\"calibre4\">possible</i>object, since otherwise it would not be willed but perceived – become an actual </p><p class=\"calibre1\">object of experience; and through this demand the latter is placed outside of us. Thus all willing contains </p><p class=\"calibre1\">within itself the postulate of an object outside of us, and in this concept [of willing] something is thought </p><p class=\"calibre1\">that is not ourselves [IV, 24]. </p><p class=\"calibre1\">Moreover, the very possibility of postulating something outside of ourselves in the act of willing already </p><p class=\"calibre1\">presupposes that we possess the concept of an “outside of us” as such, and the latter is possible only </p><p class=\"calibre1\">through experience. But such an experience, in turn, involves a relationship of ourselves to something </p><p class=\"calibre1\">outside of us. – In other words, what I will is never anything but a modification of an object that is </p><p class=\"calibre1\">actually supposed to exist outside of me. All my willing is therefore conditioned by the perception of an </p><p class=\"calibre1\">object outside of me. In willing, I am not </p><p class=\"calibre1\">6   See  <i class=\"calibre4\">SK</i>, p. 216 ( <i class=\"calibre4\">SW</i>I: 244ff.;  <i class=\"calibre4\">GA</i>I/2: 383ff.) and  <i class=\"calibre4\">FTP</i>, pp. 358 ff. ( <i class=\"calibre4\">GA</i>IV/3:472ff.). </p><p class=\"calibre1\">Page 30</p><p class=\"calibre1\">perceptible for myself as I am in and for myself; instead, I perceive only how I can relate in a certain </p><p class=\"calibre1\">way to things existing outside me. </p><p class=\"calibre1\">(3) IN ORDER TO FIND MY TRUE ESSENCE I MUST THEREFORE THINK AWAY ALL THAT IS FOREIGN IN </p><p class=\"calibre1\">WILLING. WHAT THEN REMAINS IS MY PURE BEING. </p><p class=\"calibre1\">This assertion is the immediate consequence of the propositions that preceded it. All that is left to </p><p class=\"calibre1\">examine is what might remain after one has made the requisite abstraction from what is foreign in </p><p class=\"calibre1\">willing. Willing as such is something primary, grounded absolutely in itself and in nothing outside of </p><p class=\"calibre1\">itself. </p>",
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