But, as was to be expected, the unity and force are paid for by a considerable surrender of catholicity. If Kant's utterances are fused into comparative simplicity, the unification does not embrace the whole of the Kantian gospels. What Fichte did in his earlier stage--the stage by which he counts in the history of philosophy--was to emphasise and exhibit in his systematic statement that priority or supremacy of the 'practical' over the 'theoretical' reason which Kant had enunciated, and to put in the very foreground that self or Ego which Kant had indicated, under the title of 'transcendental unity of apperception,' as the focus which gives coherence and objectivity to experience. But to put the final presupposition at the head and front of all, as a principle originating and governing the whole line of procedure, is really to modify in a thorough-going way the whole aspect of a doctrine and its inner constitution. Kant's way is quiet analysis: from the given, or what is supposed given, up regressively to its final presuppositions, its latent _prius._ He shows you the thing is so, apparently without effort, by judicious application of the proper re-agent, as it were. Fichte, on the contrary, pours forth a strong current of deduction: Let it be assumed that so and so is, then _must,_ or then shall, something else be; and so onwards. Instead of a glance at the secret substructure of the world, you see it, at a magician's mandate, building itself up; stone calling to stone, and beam to beam, to fill up the gaps and bind the walls together. And you must not merely read or listen. You are summoned as a partner in the work; a work the author feels, only half-consciously, he has not yet quite accomplished, and where therefore he complains of the bystander's dullness.