=What a Moral Reality involves.= Since reality is this process of moral development, its conditions will arise out of itself and be its own creation. Since the world is reason coming to itself, it must develop its own conditions out of its original task. All the acts of history must be explained as the original “deed-act,” as Fichte calls it. Fichte thought that the whole business of philosophy consists in showing what is involved in this original “deed-act” of consciousness, this attempt of consciousness to think itself. Since self-consciousness is reality, this will be the same as showing what reality involves. 1. In the first place, consciousness always involves the consciousness of something else. To use Fichte’s technical language, the Ego posits itself (since it is a moral process) and in the same act it posits a non-Ego (which is the necessary object of consciousness). “The absolute Ego asserts a distinguishable Ego against a distinguishable non-Ego.” It is like a boy who feels the call to become a lawyer. He asserts himself in that call, and at the same time in that assertion he creates his life’s career. His career in the law is his non-Ego. Both the Ego and the non-Ego are creations of that absolute Ego, which is the ever surging duty or God. While both the Ego and the non-Ego are the creations of that absolute Ego, which is cosmic duty or God, yet each limits the other. Ego and non-Ego are correlative terms; both originate in the free act of God. The world is, therefore, the creation of the real self as the condition of its own activity. It even creates its sensations as the given materials of its knowledge. The world is the material of duty put into sense forms. While we create matter in order that we may be active in it, the spatial and temporal forms, its categories, limit our activities.