The primitive condition of all intelligence is that the ego shall posit, affirm or be aware of itself.
But how can the infinitely active ego posit a limit to its own activity?
That which we are compelled to "posit," which cannot be sublated, is that which is, and in the recognition of this lies the simple conception of being.
Let us take some thing, say A, having n attributes, a, b, c ...: we are forced to posit each of these because each is presented in intuition.
Having, however, in consequence, lost his professorship at Jena, he gradually altered his views, until at length he decided that God is not mere moral order, but also reason and will, yet without consciousness and personality; that not mankind but God is the absolute; that we are only its direct manifestations, free but finite spirits destined by God to posit in ourselves Nature as the material of duty, but blessed when we relapse into the absolute; that Nature, therefore, is the direct manifestation of man, and only the indirect manifestation of God; and, finally, that being is the divine idea or life, which is the reality behind appearances.
On the other we have a stage at which the rational but as yet not reasoned concepts developed in the medium of the psychological mechanism are subjected to processes of reflective comparison and analysis, and, with some modification, maintained against challenge, till at length the ultimate universals emerge, which rational insight can posit as certain, and the whole hierarchy of concepts from the " first " universals to Ta apEA are intuited in a coherent system.
An object or notion with qualities contradictory of the organized; but the mere sublation of the organized does not posit it, or suppose that it is known beforehand, or that anything exists corresponding to it.
A mark of the same concept) as N, while logic denies it; and so - it being impossible for one and the same M to sustain these contradictory positions - there is but one way open to us; we must posit several Ms. But even now we cannot say one of these Ms is the same as N, another is not; for every M must be both thinkable and valid.
And these sensations are the sole material of our knowledge; but they are not given to us as a chaos but in definite groups and series, whence we come to know the relations of those reals, which, though themselves unknown, our sensations compel us to posit absolutely.
When it is posited as we are wont to posit the things we see and taste and handle.