Page:Popular Works of Johann Gottlieb Fichte (1889) Vol 2.djvu/160

 is comprehended in this Idea is only to be perceived a priori in the world of Pure Thought, and is invariable and unchangeable throughout all Ages.

Knowledge is, as we have said, the manifestation, utterance, and perfect representative of Divine Power. It exists therefore for itself; i.e. Knowledge becomes Self-Consciousness;—and in this Self-Consciousness it is its own peculiar, self-sustaining power, freedom, and activity because it is a manifestation of Divine Power;—and it is all this as Knowledge constantly developing itself throughout Eternity to higher inward purity, by means of its action upon a certain Object of Knowledge, from which this progress takes its beginning. This Object manifests itself as a definite something which might have been different from what it is; for this reason,—that it exists and is yet not understood in its primitive origin; and Knowledge has throughout Eternity to unfold its own inward power in the comprehension of this Object;—and in this progressive development we have the origin of Time.

This Object of Knowledge comes into view only in consequence of the previous existence of Knowledge, and thus lies within the limits of that existence as already set forth; it is therefore an Object of mere perception, and can only be understood empirically. It is the one, persistent, and abiding Object, towards the comprehension of which Knowledge must strive throughout Eternity: in this abiding and objective unity it is called Nature; and the Empiricism which is systematically directed upon it is called Physics. On this Object, Knowledge unfolds itself in a continuous succession of Eras; and the Empiricism which is systematically directed upon the fulfilment of this succession of Eras is called History. Its object is the development of Knowledge on the Unknown;—a development which at all times remains unexhausted.

Thus the Being and Existence which lies beyond all