The conception of an educated human is the highest possible step to approach a human determination. The educated human is the very purpose of meanings and sense of his destiny and also all the beings. Thus:
a. To the answer on a question: what is the determination and definition of a human as an educated subject, needs a:
b. Find out his meaning as a conception situated in the society. And in this way we can define the last, most variable and tricky question:
c. Those all mentioned questions will find their premises in this principal sentence:
d. The discovery of determination of a human by itself [2] – the description of a human without everything what is in this conception located as a strict and universal. [3] (not given by chance, therefore the prior, pure idea).
What is the purest quality, inner essence of the human, purest spiritual definition of qualities that are of our transcendental ego, ego, which is completely washed out from all its empirical notions? So far we are not able to answer. And what is more confusing: the ego realizes itself as an empirical fact only. As we know the major problem of determination and finding the result any boundaries of variable substance as experience, is practically impossible. But there is a wonderful conducting premise, that the very a priori principle of all experience is having a character of absolute variability. Thus:
a. Our ego, we are having under our examination, is possible to imagine itself only as an opposite of all experience, an opposite of all the variability, simply because of the sentence:
“Imagination of your inner self is possible when we inverse all empirical material from our ego; meant as an opposite (that is the categorical principle or reasoning[4]) of variability of the experience."
b. We can find our way by following those statements that the very inner quality of a human ego is an absolute homogeneity that is never struggle with itself. Thus:
c. If we find disturbing elements of any of an inner struggle in our mind –it can be recognize the evidence based upon the experience that is not a part of our a priori general essence of our ego.
And this is the proof of a determination of transcendental quality of our ego.
Basically the human exists just because his ego exists; that breaks the fact that we cannot search about its meaning. Only the human is capable to understand, and realizes that he is alive; thus we can consider him as an existing subject. But:
a. The human is also a something[5] (at this moment we can argue about an ego as a whole, with his dynamics of his personality). In the same way as we are recognizing a human as an educated man, but only if he is in relation with other people.
b. Thus we are discovering a new conception: “the non-ego”.
c. As we proved that human lives, just because of existence of his ego, and also that the major characteristic of ego is absolute opposite of variability –homogeneity that never struggle with itself, we discovers that:
d. Human must live just as he is, and nothing more, is what he is, and nothing more, following the statement about the symbiotic qualities of human ego.
The first moral principle is very simple: stay in the inalienable homogeneity with yourself. The purpose of this ethic axiom is to find out the meaning of sentence that says that human is also something.
a. Ego, which is situated on the right place, where he receives his own meaning, determination: in the society, must, as a being with sensation, cultivate; cultivation is usually called “the culture”.
b. Ego must be an inalienable force, figuring as a misinterpretation of the reason in premature being forever, because:
c. The process of building human culture is an idea of never-ending representation, that is impossible to be caught, standing at one place and one time at ones –otherwise human would apprehend all the qualities of God. [6]
Thus the principle of ego’s race for discovering, constructing circle-like conception of human culture, is never-ending process and also the main goal of human being.[7]
Already the conceptions as a time and space are figuring as a guards standing in front of real cognition. The conception of time and space are always the same time, and the same place and its characteristic quality of a strict and universal meaning and role. Those are natural instruments according which we are able to thing a body, matter, and sub-categorized and collect them in our reason. The major sense, this very mechanism of time and space are significant sign of a synthetic process of the human between the ego and non-ego[8].
a. The position of the human is situated himself into the active social life.
Thus it is not good what makes someone happy, but the only good makes human happy. Work in under maxims of your will that can be considered by yourself as a highest principle for you.
When the idea is in complete satisfaction with the will as a priori fact that the will has immortal strict meaning, thus the happiness enters the symbiotic relation between conception in human mind and the most suspicion, never completely known, non-ego.
[1] Meant in the very principle according to its inventor, Immanuel Kant (22 April 1724 – 12 February 1804). (Das Ding an sich). But in this current case, in which is this revolutionary conception of ideas, phenomena that has been formatted and categorized, the very raw empiric material, thus incomplete and with no strict meaning at all was used because: 1.) That is an important factor by which we are able to determinate whether is something inner, or innate, thus a priori. 2.) the conception (Das Ding an sich) is just an application on already known to, the more extended meaning. Very brave meaning. My purpose to use this phrase is principally an approach the idea of this essay to the reader be well known terminology. Very deep Kantian influences figures throughout the Fichte’s theories. Johann G. Fichte, the major philosopher that influenced me most in this short work, (May 19, 1762 – January 27, 1814), the greatest post-Kantian thinker was well known by his enormous gift of rhetoric and arguing; Arthur Schopehnauer (22 February 1788 – 21 September 1860) strongly considered him as a “better attorney, then a philosopher”.
[2] Cf. I. Kant and his view on the body: “Let’s imagine a body, and step by step inverse all what we consider as an experience “ (in the very beginning, false experience):
a. Its color
b. Its shape
c. Its massiveness
d. Its form
e. Its quality to be spread somewhere in the place, in one moment, at the same time:
a. This asking has an important meaning and carries a basic statement of the principle according the human reason is oriented.
[3] Why do we need to follow those facts to find the purest quality of human, meant this way? The strict and universal is the major indicator to help our reasoning to simply find the role of human reason –that is “The reason is a faculty that creates all the principles of all a priory knowledge.” Simply because we need to find the answer on: “Are we able to have a or any objective knowledge?” –The result can undermine the whole maxims and axioms –anyway partly only—on which is build our sensation, thus the a priori qualities of all knowledge of human sciences.
[4] This is one of the most important roles of our reason. That will be also used in:
a. Sorting the categories
b. Experience the experience
c. Create principles
d. Critique and possibly undermine the meaning of sciences or even our objective knowledge
[5] Now we are approaching the ego, contain the empirical
[6] Religion is based on morality, not the morality upon the religion. This solves the problems of different cultures and their various ethics.
[7] Hegelian: “The liberty of development of the absolute spirit”.
[8] Thus we cannot be at same time and on the same place at ones. So, the human mechanically divide, collect and sort the non-ego according to him. (See section &4, sentence c.)