Fichte’s Science of Knowing, 1804, Lecture 2:

1) A = absolute oneness
2) A is an inseparable unity between being and thinking
3) A as absolute reveals / resolves itself into unity of B + T.
4) The [dualistic] philosophical conception which holds the difference between B and T to be valid in and of itself totally disappears.
5) “Oneness thus is the same as pure knowing in and for itself, and therefore it is knowledge of nothing.” (p.28) –> this ‘nothing’ referred to here is mentioned only so that the kind of knowledge Fichte is talking about here will not be confused with any kind of a posteriori knowledge or with any merely analytic knowledge either, for example, empirical knowledge either from outer or inner sense or analytic knowledge from the consideration of some trivial relation of meaning between concepts. The ‘nothing’ does not mean that the thought is empty or without sense.
6) Since A splits itself into B and T there are also three divisions made within it.
                        /   \
There is (x) the absolute as being, (z) the absolute as thinking and there is (y) the middle term between x and z that is the unity between them.
7) x is what Kant called the sensible world and is explication corresponds to the first critique; y is the moral realm indepedent of the sensible world and explicated in the second critique; y is originating and connecting root between the sensible, natural realm and the supersensible, moral realm and its explication is Kant’s concern in the third critique. 
8) Kant never adequately showed how these three moments of the absolute come together and how we can know this.
9) So, whereas Kant’s transcendental philosophy began with x (Critique of Pure Reason), proceeded to z (Critique of Practical Reason) and then later quilted them together in y (Critique of Judgment), the WL begins with y and grounds x and z in it. As Fichte describes it, the WL’s “essence consists first in discovering the root (indiscernible for Kant) in which the sensible and supersensible worlds come together and then in providing the actual conceptual derivation of both worlds from a single principle.” (p. 32)
10) “The science of knowing’s own maxim is to admit absolutely nothing inconceivable and to leave nothing unconceived; and it is satisfied to wish not to exist if something is pointed out to it which it hasn’t grasped, since it will be everything or nothing at all.” (ibid)


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