[Literature] Johann Gottlieb Fichte: The Vocation of Man #6/65

There is in Nature an original thinking-power, as there is an original formative-power.

This original thinking-power of the Universe proceeds and developes itself in all possible modes of which it is capable, as the other original forces of Nature go forth and assume all possible forms. I, like the plant, am a particular mode or manifestation of the formative-power; like the animal, a particular mode or manifestation of the power of motion; and besides these I am also a particular mode or manifestation of the thinking-power; and the union of these three original powers into one,—into one harmonious development,—is the distinguishing characteristic of my species, as it is the distinguishing characteristic of the plant species to be merely a mode or manifestation of the plant-formingpower.

Figure, motion, thought, in me, are not dependent on each other, and consequent on each other;—so that I think, and thereby conceive of the forms and motions of surrounding objects in such or such a manner, because they are so; or on the other hand, that they are so, because I so conceive of them;—but they are all simultaneous and harmonious developments of one and the same power, the manifestation of which necessarily assumes the form of a complete creature of my species, and which may thus be called the man-formingpower. A thought arises within me absolutely, without dependence on anything else; the corresponding form likewise appears absolutely, and also the motion which corresponds to both. I am not what I am, because I think so, or will so; nor do I think ​and will it, because I am so; but I am, and I think, both absolutely;—both harmonize with each other by virtue of a higher cause.

As surely as those original powers of Nature exist for themselves, and have their own internal laws and purposes, so surely must their outward manifestations, if they are left to themselves and not suppressed by any foreign force, endure for a certain period of time, and describe a certain circle of change. That which disappears even at the moment of its production is assuredly not the manifestation of one primordial power, but only a consequence of the combined operation of various powers. The plant, a particular mode or manifestation of the formative-power of Nature, when left to itself, proceeds from the first germination to the ripening of the seed. Man, a particular mode or manifestation of all the powers of Nature in their union, when left to himself, proceeds from birth to death in old age. Hence, the duration of the life of plants and of men, and the varied modes of this life.

This form, this proper motion, this thought, in harmony with each other,—this duration of all these essential qualities, amidst many non-essential changes, belong to me in so far as I am a being of my species. But the man-formingpower of Nature had already displayed itself before I existed under a multitude of outward conditions and circumstances. These outward circumstances have determined the particular manner of its present activity, which has resulted in the production of precisely such an individual of my species as I am. The same circumstances can never return; unless the whole system of Nature should retrograde, and two Natures arise instead of one; hence the same ​individuals, who have once existed, can never again come into actual being. Further, the man-formingpower of Nature manifests itself, during the same time in which I exist, under all the conditions and circumstances possible in that time. But no combination of such circumstances can perfectly resemble those through which I came into existence, unless the universe could divide itself into two perfectly similar but independent worlds. It is impossible that two perfectly similar individuals can come into actual existence at the same time. I am that which the man-formingpower of Nature—having been what it was, being what it is, and standing in this particular relation to the other opposing powers of Nature—could become;and,—there being no ground of limitation within itself,—since it couldbecome, necessarily must become. It is thus determined what I, this definite person, must be; and the general law by which I am what I am is discovered. I am that which I am, because in this particular condition of the great system of Nature, only such an one, and absolutely no other, was possible; and a spirit who could look through the innermost secrets of Nature, would, from knowing one single man, be able distinctly to declare what men had formerly existed, and what men would exist at any future moment;—in one individual he would discern all actual and possible individuals.