Thus in the Rechtslehre and Sittenlehre, the multiplicity of egos is deduced, and with this deduction the first form of the Wissenschaftslehre appeared to end.
We have spoken of the ego as becoming aware of its own freedom, and have shown how the existence of other egos and of a world in which these egos may act are the necessary conditions of consciousness of freedom.
We have therefore to consider that the absolute ego, from which spring all the individual egos, is not subject to these conditions, but freely determines itself to them.
As early as 1797 Fichte had begun to see that the ultimate basis of his system was the absolute ego, in which is no difference of subject and object; in 1800 the Bestimmung des Menschen defined this absolute ego as the infinite moral will of the universe, God, in whom are all the individual egos, from whom they have sprung.
Is divine in its nature, God is the absolute Ego and the empirical egos are his instruments.
Thus Kant distinguished the two selves as rational and empirical, just as he distinguished the two egos as the noumenal or real and the phenomenal from the metaphysical standpoint.