is true as identitas, and identitas is the entitas entis. Insofar as this is known in advance (qua principium), it provides the horizon for grasping the perceptio and its perceptum, for apperceptio, i.e., for explicitly grasping the monas as monas.
From here the way is cleared to the original-synthetic unity of transcendental apperception.
Thence to the "1" as the original identity that knowingly pertains to itself and is therefore in "being." (A = A grounded in the I = I, and not I = I as a mere particularization of the A = A.)
Yet insofar as the "I" is grasped transcendentally as I-think-unity, this original identity is at the same time the unconditioned identity, conditioning everything but nevertheless not yet absolute identity, because for Fichte what is posited is so only as not-I. The way to absolute identity first in Schelling's philosophy.
103. On the concept of German Idealism
1. Idealism
a) determined through the interpretation of ὄν as ἰδέα, seen-ness, represented-ness; and indeed what is represented is the κοινόν and the ἀεί ["eternal"]. Among other issues, anticipation of the interpretation of beings as ob-jects for representing.
b) representing as ego percipio, representedness as such for the I think, which is itself an I think of myself I have a self-representation of myself and so am certain of myself.
Origin of the priority of the ego lies in the will to certainty, self-certainty, self-reliance.
c) In this way, the "I"-represent as self-representing still remains in the currentness of each current I. What is thus represented as ground of the representing of the ἰδέα does not yet correspond in this way to the ἰδέα, is not yet the κοινόν and ἀεί. Therefore, self-representing must become self-knowing in the absolute sense, that knowledge which knows in a unified way the necessity of the relation that proceeds from the object to the I and from the I to the object.
The self-knowledge of this necessity is freed from one-sidedness and so is absolute. This absolute knowledge originates in the "I represent the representation and what is represented in it" and, as absolute, is equated with the divine knowledge possessed by the Christian God. Such equating is facilitated by the fact that what this God represents in representing are the "Ideas"; cf.