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Knowledge would then stand forth in its primitive unity, as it is perceived at first by the Doctrine of Knowledge; - in this its essential unity it would manifest itself as dependent, and as requiring a substratum - a unity which shall exist absolutely through itself. Knowledge in this form is no longer Intuition, but Thought; - and indeed Pure Thought, or Intelligising.

John Locke (1634–1704)

Before proceeding further, we must from this central point indicate a distinction hitherto unnoticed in the sphere of Intuition. 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.

But so surely as it requires a special act for the production of this Unity, - in the first place indeed inwardly and immediately within the Power itself, because only under this condition could it be outwardly perceived in the Schema , - so surely was the Power not viewed as One in the sphere of Intuition, but as Manifold; - this Power, which now through perception and recognition of itself has become an Ego - an Individual, - was, in this sphere, not one Individual, but necessarily broken up into a world of Individuals.

This indeed does not occur in the Form of Intuition itself. The original schematising principle, and the principle which recognises this Schema immediately and in the very act of its production as a Schema, are of necessity numerically one, not two; and thus also, in the domain of Intuition, that which immediately contemplates its Intuition is a single, self-inclosed, separate principle, in this respect inaccessible to any other: - the individuality of all men, who, on this account, can each have but one separate individuality.

But this separation of Individuals must certainly take place in that Form in which alone unity also is produced, - namely, in that of Thought; - hence the individuality we have described, however isolated it may appear in the immediate Intuition of itself, yet, when it comprehends itself in Thought, perceives itself, in this Thought, as an Individual in a world of Individuals like itself; which latter, since it cannot behold them as free principles like itself in immediate Intuition, can only be recognised by it as such, by an inference from the mode of their activity in the World of Sense.

From this farther definition of the sphere of Intuition - that in it the Principle, which through its Being in God is One , is broken up into Many - there follows yet another. This division, even in the One Thought, and the mutual recognition, which nevertheless is necessarily found in connection with it, would not be possible were not the Object of the Intuition and of the Activity of all, one and the same, - a like World to them all.

The Intuition of a World of Sense existed only in order that through this World the Ego might become visible to itself as standing under the Law of an Absolute Imperative. For this nothing more was necessary than that the Intuition of such a World should simply be; - the manner of its being is absolutely of no importance, since for this purpose any form of it is sufficient. But the Ego must besides recognise itself as One in a given Multiplicity of Individuals; - and to this end it is necessary, besides the general determinations of the World of Sense already mentioned, that this World should be the same to each beholder: - the same Space, and the same filling up of it for all; - notwithstanding that it is still left to individual Freedom to apprehend this common filling up in its own particular order in Time - the same Time, and the same filling up of it by sensible events for all; - notwithstanding that it still remains free to every one, so far as his own thought and action are concerned, to fill it up after his own fashion.

I might say: - Every Individual can and must, under the given condition, construct the True World of Sense, - for this indeed has beyond the universal and formal laws above deduced, no other Truth and Reality than this universal harmony. By it Knowledge is perceived as its only possible Schema of the Divine Life.

In this Thought I do not possess knowledge immediately, but only in a Schema; still less do I possess in it the Divine Life immediately, but only in a Schema of the Schema, - in a doubly ineffectual conception. I reflect, - and a power of so reflecting must, for the reason to be given presently, be contained in the general Power, - I reflect that I perceive this Knowledge; that therefore I can perceive it; that since, according to the insight thus obtained, Knowledge is the expression of God, this Power itself is likewise his expression; that the Power exists only that it may be realised; and that consequently, in virtue of my Being from God, I shall perceive it.

Only by means of this reflection do I arrive at the insight that I shall , absolutely: - but I shall , besides, attain this insight; - hence, - this must surely be now apparent - there must, likewise in virtue of my Being from -God, be an absolute Power of this reflection contained in the general Power. The whole sphere which we have now described thus reveals itself as an Imperative of perception- - that I , - the Principle already perceived in the sphere of Intuition, - that I shall.

In it, the Ego, which through. This Knowledge, by means of a Principle which is immediately visible as a Principle, is Pure Thought, as we said; - in contradistinction to that by means of an immediate invisible Principle - Intuition. These two, Pure Thought and Intuition, are thus distinguished from each other in this, - that the latter, even in its very principle, is abolished and annihilated by the former. Their connection, on the other hand, consists in this, - that the latter is a condition of the practical possibility of the former, - also that the Ego which appears in the latter, still remains in the former in its mere Schema, and is there taken into account, although in its Actuality it is abolished along with Instinct.

In the thought thus described I merely conceive of Knowledge as that which may be the Schema of divine Life, and, - since this possibility if the expression of God and is thus founded in Being, - as that which shall be the Schema of the Divine Life; - but I myself by no means am this.

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To be this actually no outward power can compel me; as before no outward power could compel me even to realise the Intuition of the true Material World, or to elevate myself to Pure Thought, and therefore to an actual although empty insight into the absolutely formal Imperative. This remains in my own power ; nut now, since all the practical conditions are fulfilled, it stands immediately in power. If, setting aside on the one hand mere void Intuition, and on the other empty Intelligising, I should now, with absolute freedom and independence of these, realise my Power, what would ensue?

A Schema; - a Knowledge therefore which, through Intelligising, I already know as the Schema of God; but which, in the knowledge thus realised, immediately appears to me as that which I absolutely shall ; - a Knowledge, the substance of which proceeds neither from the World of Sense, for this is abolished, - nor from contemplation of the mere empty Form of Knowledge, for this too I have cast aside; - but which exists through absolutely as it is, just as the Divine Life, whose Schema it is, is through itself absolutely as it is.

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? This type of an essay is complex in nature for many writers need to create a framework that enables them to address all the points they wish to discuss.

A TOK essay delves on understanding a particular area of knowledge by using knowledge questions.

Fichte's Outlines of the Doctrine of Knowledge

For many of its topics, there does not exist a correct way to answer the knowledge questions. While writing a TOK essay outline, it is critical to understand the format of writing a theory of knowledge essay. This section introduces your reader to the topic at hand. It gives details on what you intend to say and a little background information.

For a theory of knowledge essay, this area has two major parts. It contains the thesis statement, which gives the scope of your essay and a general idea of what you wish to tackle.

Skepticism

Secondly, it has the knowledge issue, which is the central question that you will be dealing with. Cite why the area is important and worth delving into. More importantly, you need to define complex terms that the reader may encounter to make it easier for them to understand your work. These paragraphs provide arguments and counterarguments to support your point of view.

They provide reasoning as to why your claim that you made with the thesis statement is true. Each paragraph is backed by evidence to justify your claims. Simply put, these paragraphs have topic sentences the main idea in support of the thesis , evidence to justify, a counterclaim against the thesis, evidence for the counterclaim, a rebuttal why the counterclaim is insufficient and a conclusion.

The paragraphs of the TOK essay should include: the main idea in support of the thesis, evidence to justify, a counterclaim against the thesis, evidence for the counterclaim, a rebuttal, and a conclusion. Tweet This. This section is the final part where the author restates his thesis statement, a summary of all the main points he wanted to deliver in the TOK paper and a personal reflection on the possible implications of his work.

Genesis 11—24 ; Abraham 1—2.


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Genesis 24— If we develop righteous qualities now, we will be prepared for the work and the blessings the Lord has prepared for us see Genesis — Genesis 29— The Lord remembers the faithful and will bless them in their afflictions see Genesis —35 ; Ruth 1—4. If we choose to trust and follow the Lord, He will reward us for our faith see Ruth Esther 1— The Lord can place us in particular circumstances so that we can help others see Esther If we courageously do what is right, many people can be blessed by our actions see Esther 4—9.