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I know now that I shall. But all Actual Knowledge brings with it, by its formal nature, its schematised apposition; — although I now know of the Schema of God, yet I am not yet immediately this Schema, but I am only a Schema of the Schema. The required Being is not yet realised.
I shall be. Who is this I? Evidently that which is, — the Ego gives in Intuition, the Individual. This shall be.
What does its Being signify? It is given as a Principle in the World of Sense. Blind Instinct is indeed annihilated, and in its place there now stands the clearly perceived Shall. But the Power that at first set this Instinct in motion remains, in order that the Shall my now set it (the Power) in motion, and become its higher determining Principle. By means of this Power, I shall therefore, within its sphere, — the World of Sense, — produce and make manifest that which I recognise as my true Being in the Supersensuous World.
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XIII

 

Johann Gottlieb Fichte

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This Being out of God cannot, by any means, be a limited, completed, and inert Being, since God himself is not such a dead Being, but, on the contrary, is Life; — but it can only be a Power, since only a Power is the true formal picture or Schema of Life. And indeed it can only be the Power of realising that which is contained in itself — a Schema.

 

Johann Gottlieb Fichte

 

Thus then does the Doctrine of Knowledge, which in its substance is the realisation of the absolute Power of intelligising which has now been defined, end with the recognition of itself as a mere Schema in a Doctrine of Wisdom, although indeed a necessary and indispensable means to such a Doctrine: — a Schema, the sole aim of which is, with the knowledge thus acquired, — by which knowledge alone a Will, clear and intelligible to itself and reposing upon itself without wavering or perplexity, is possible, — to return wholly into Actual Life; — not into the Life of blind and irrational Instinct which we have laid bare in all its nothingness, but into the Divine Life which shall become visible to us.

 

Johann Gottlieb Fichte

 

The Power is given as an Infinite; — hence that which in the World of Thought is absolutely One — that which I shall — becomes in the World of Intuition an infinite problem for my Power, which I have to solve in all Eternity.
This Infinitude, which is properly a mere indefiniteness, can have place only in Intuition, but by means in my true Essential Being, which, as the Schema of God, is as simple and unchangeable as himself. How then can this simplicity and unchangeableness be produced within the yet continuing Infinitude, which is expressly consecrated by the absolute Shall addressed to me as an Individual?
If, in the onflow of Time, the Ego, in every successive moment, had to determine itself by a particular act, through the conception of what it shall, — then in its original Unity, it was assuredly indeterminate, and only continuously determinable in an Infinite Time. But such an act of determination could only become possible in Time, in opposition to some resisting power. This resisting power, which was thus to be conquered by the act of determination, could be nothing else than the Sensuous Instinct; and hence the necessity of such a continuous self-determination in Time would be the sure proof that the Instinct was not yet thoroughly abolished; which abolition we have made a condition of entering upon the Life in God.

 

Johann Gottlieb Fichte

 

Only through blind Instinct, in which the only possible guidance of the Imperative is awanting, does the Power in Intuition remain undetermined; where it is schematised as absolute it becomes infinite; and where it is presented in a determinate form, as a principle, it becomes at least manifold. By the above-mentioned act of Intelligising, the Power liberates itself from Instinct, to direct itself towards Unity.

 

Johann Gottlieb Fichte

 

One must be prepared to reject not only the schema of the physical library, which is essentially a response to books and their proliferation, but the schema of the book itself, and even that of the printed page as a long term storage device, if one is to discover the kinds of procognitive systems needed in the future.

 

J. C. R. Licklider