Fichte
In such a way it will have in the postulates of Fichte preponders, mainly, a dialtico movement of overcoming between I (I subject) and not-I (object), and Fichte has for objective, with this method, of lavorar which species of reason is the primate essential to be able to demonstrate that this being is passvel of being free, this dialtico movement will be rank of the following form: in short, the citizen, as already situated, initially is placed as not being to be able to demonstrate as being what it is. Exploring this method better, the citizen is placed in passive way (inferring that not-I am placed of active form, as determining of I) to act in previous way regarding this overcoming, and, assume (as a species of argumentativo accessory to be able to materialize the reasoning of the author) that the autoconscincia must be thought as infinite (absolutely exempts); with the assumption of this absolute freedom he is as it goes to make possible the formal reasoning regarding its theory. Initially Fichte demonstrates I exactly opposing it itself (as absolutely it exempts as already it was cited) through inductive arguments; The autoconscincia (absolutely it exempts), in this point, is inferred in the following reasoning: It cannot exist without an object that opposite (an inserted obstacle in the sphere of not-I) the e, in according to place, and more deeply, that this object cannot appear if not from a producing activity that has origin in proper I. E, in second plain, the philosopher places I and opposes, in I, I to not-I (placing I eats being, now, asset on the object not-I); these forms above gained the author claim that, when I set I eat definitive for not-I (first case) this form I am called as I-theoretician and, when I put I eat determining not-I this form I am qualified as the I-practical one.