This, then, is how according to Fichte, the _not-me_, that is to say; this which we call the external world, and all that is not the _me_, is born of the _me_; the distinction of one thing from another is a pure illusion, a play of relations by which the _me_ conceives itself as _not-me_ in so far as it limits itself; but the _me_ and the _not-me_ are absolutely identical. "The _me_ and the _not-me_ inasmuch as they are supposed identical and opposed by the conception of mutual limitation, are something in the _me_ (accidents) as divisible substances, supposed by the _me_, the absolute and illimitable subject, to which nothing is identical and nothing opposed. There all judgments, the logical subject of which is the limitable or determinable _me_, or something which defines the _me_, must be limited or defined by something higher; but all judgments, the logical subject of which is the absolutely illimitable _me_, cannot be determined by any thing higher, because the absolute _me_ is not determined by any thing they are founded on, and defined absolutely by themselves." This is the last result of Fichte's system, the _me_ converted into an absolute being, which is determined by nothing above itself, into an unlimited and illimitable subject, an infinite being, into God. Every thing emanates from this absolute subject. "In so far as the _me_ supposes itself as infinite, its activity (that of supposing itself) is spent on the _me_ itself, and on nothing else than the _me_. Its whole activity is spent on the _me_, and this activity is the ground and the compass of all being. The _me_ is therefore _infinite in so far as its activity returns to itself_, and consequently so far also is its activity infinite as its product, the _me_, is infinite. (Infinite product, infinite activity; infinite activity, infinite product; this is a circle, but not a vicious one, for it is one from which reason escapes, for it expresses that which is absolutely certain by itself, and for its own sake. Product, activity, and active are here one and the same thing, and we separate them only in order to express ourselves.) The _pure activity_ of the _me_ alone, and _the pure me alone_ are infinite. But pure activity is that which has no object, but returns to itself." "In so far as the _me_ supposes limits, and, according to what we have said, supposes itself in these limits, its activity is not spent immediately on itself, but on a _not-me_ which is to be opposed to it."[61] [61] Ib., III., Th. § 5, II., p. 256. How shall we sum up this doctrine? In the words of Fichte: "In so far as the _me_ is absolute, it is _infinite_ and _unlimited_. It supposes all that is; and that which is not supposed, is not (_for_ it; and _out of_ it there is nothing). But all that it supposes, it supposes as _me_; and it supposes the _me_ as all that it supposes. Hence in this respect the _me_ contains in itself all, that is, an infinite, unlimited reality.