striving to surpass the limits of the non-Ego. The Ego, so far as it is practical, has, indeed, the tendency to pass beyond the actual world, and establish an ideal world, as it would be were every reality posited by the absolute Ego; but this striving is always confined to the finite partly through itself, because it goes out towards objects, and objects are finite, and partly through the resistance of the sensible world. We ought to seek to reach the infinite, but we cannot do it; this striving and inability is the impress of our destiny for eternity. Thus—and in these words Fichte brings together the result of the Theory of Science—the whole being of finite rational natures is comprehended and exhausted: an original idea of our absolute being; an effort to reflect upon ourselves, in order to gain this idea; a limitation, not of this striving, but of our own existence, which first becomes actual through this limitation, or through an opposite principle, a non-Ego, or our finiteness; a self-consciousness, and especially a consciousness of our practical strivings; a determination accordingly of our representations, and through these of our actions; a constant widening of our limits into the infinite. 2. FICHTE’S PRACTICAL PHILOSOPHY.—The principles which Fichte had developed in his Theory of Science he applied to practical life, especially to the theory of rights and morals. He sought to deduce here every thing with methodical rigidness, without admitting any thing which could not be proved from experience. Thus, in the theory of rights and of morals, he will not presuppose a plurality of persons, but first deduces this: even that the man has a body is first demonstrated, though, to be sure, not stringently.