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Only concepts are self-identical; only 'reason' deals with closed equations; nature is but a name for excess; every point in her opens out and runs into the more; and the only question, with reference to any point we may be considering, is how far into the rest of nature we may have to go in order to get entirely beyond its overflow.
The unknown something which is supposed to have qualities, or in which these are supposed to inhere, is an unnecessary fiction of the imagination. A permanent similarity of attributes by no means requires a self-identical support for these. A thing is nothing more than a collection of qualities, to which we give a special name because they are always found together.
This green preserves its self-identity throughout, whereas the event passes and thereby obtains the property of breaking into parts. The green patch has parts. But in talking of the green patch we are speaking of the event in its sole capacity of being for us the situation of green. The green itself is numerically one self-identical entity, without parts because it is without passage.
This principle of union was God, ever-living, ever One, eternal, immovable, self-identical. This was the supreme reality, the Odd-Even or Many in One, One in Many, in whom was gathered up, as in an eternal harmony, all the contrarieties of lower existence.
And as quiet blessedness is here distinguished from ceaseless action, so for our thinker the inactive Deity, the self-identical life of the absolute, separates from the active universal reason, which in its individual organs advances from task to task.
The permanence is itself meaningless apart from some immediate judgment of self-congruence. Otherwise how is an elastic string differentiated from a rigid measuring rod? Each remains the same self-identical object. Why is one a possible measuring rod and the other not so? The meaning of congruence lies beyond the self-identity of the object.
The expression being, which it must be confessed is ambiguous, here signifies in our opinion only the quiet, self-identical activity of the absolute, in opposition to the unresting, changeful activity of the world-order and its finite organs, not that inert and dead being posited by the ego, the ascription of which to the Deity Fichte had forbidden in his essay which had been charged with atheism, not to speak of the existence-mode of a particular self-conscious and personal being.
In the case of the Great Pyramid, the object is the perceived unit entity which as perceived remains self-identical throughout the ages; while the whole dance of molecules and the shifting play of the electromagnetic field are ingredients of the event. An object is in a sense out of time.
As the ego, in which the subject of thought and the object of thought are one, is the undivided ground of its several activities, so God is the primal unity, which lies at the basis of the totality of the world. As in Schelling, the absolute is described as self-identical, absolute unity, exalted above the antithesis of real and ideal, nay, above all antitheses.
In this there was no partition of organs or faculties, no variation or shadow of turning; the Eternal Being was like a sphere, everywhere equal; everywhere self-identical. His proof of this was a logical one; the absolutely self-existent could not be thought in conjunction with attributes which either admitted any external influencing Him, or any external influenced by Him.
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