The object of our consciousness was produced by freely self-determining our power to think, by means of an arbitrary abstraction. Now it is claimed that this same object is present for us originally, i.e.,

Here nothing can be rendered distinct [simply] by [giving it] a name, for the entire concept has not even been thought of until now, let alone designated linguistically. In order for it to have a name,

It is necessary that our philosophy confess this quite loudly, so that it might thereby finally be relieved of the unreasonable demand that it demonstrate to human beings from outside something they have

Let us now clarify this concept upon which everything here rests – a concept that can be grasped and explained only negatively(since to call something “primary” means precisely that it is not derivable

According to the proposition just introduced, however, what is thought in this caseis supposed to be something objective, an I merely for itself and entirelyindependent of the act of thinking, and yet

Originally and immediately, the former is, for itself, by no means an object of any particular new consciousness, but is simply consciousness itself. Only insofar as consciousness is directed toward something

“I find myself” ; this would mean that I take the finder and what is found to be one and the same; 3 Aufgabe. This term could equally well be translated as “task” or “postulate,” in the sense in which

What you should say instead is simply, ‘ this is how I necessarily have to think of myself.’“Now if you remain always conscious of this, the true meaning of your conclusion, and if you limit yourself to

– In order to appreciate this deduction properly, one need only bear in mind the following: If, as has been claimed, the morality of our nature is something that follows from our rationality according

PART IDeduction of the principle of morality1Preliminary remark concerning this deductionIt is claimed that the human mind finds itself to be absolutely compelled to do certain things entirely apart from

But it is impossible for me to think of this stuff as being affected by anything other than something that is itself stuff. Consequently, since I do – as I must – think of myself as having an effect on

– Absolute activity is the one predicate that belongs to me purely and simply and immediately; the one and only possible way of presenting such a concept [of absolute activity], and the way that is rendered

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