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I ask you to tell me about yourself what you're feeling and thinking and you send me some ghastly screed about Spinoza or Kant. Do you suppose any man wants to hear what his sweetheart thinks about Space and Time and the Ding-an-sich?" "You used to like it." "I don't like it now. No woman would wear those horrible clothes if she cared for a man and wanted him to care for her.
Why must there be a Ding-an-sich? Why is not that also the result of the activity of the ego? Why is not the ego, the thinking subject, all that is, the creator of the world, according to the laws of thought? If so much is reduced to idea, why not all? This was Fichte's rather forced resolution of the old dualism of thought and thing.
It is a notion of that object, although we may be assured that we could have no such notion were there no object. Equally, the notion is what it is because the subject is what it is. We can never get outside the processes of our own thought. We cannot know the thing as it is, the Ding-an-sich, in Kant's phrase. We know only that there must be a 'thing in itself. Fichte asked, Why?
Fichte rightly replied: 'If God is for us only an object of knowledge, the Ding-an-sich at the end of the series, there is no escape from the answer that man, the thinker, in thinking God made him. All the world, including man, is but the reflexion, the revelation in forms of the finite, of an unceasing action of thought of which the ego is the object.
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