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@rehab.active.store: Theragun vs Hypervolt #масажкиїв #мануальнатерапія #масажлуцьк #масажистлуцьк #спортлуцьк #реабілітація #massagegunfun #massagegun #лімфодренажниймасаж #антицилюлітниймасаж #масажукраїна #масажнийролик #масажнийгумор #професійнийспорт #навчання_масажу #theragun #hypervolt

rehab.active.store
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Monday 03 October 2022 12:09:28 GMT
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flashlbc22
FLASH-LBC22 :
Put the hyperbole in the same spot. You put it further back.
2026-04-18 16:22:03
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graythompson357
Gray Thompson185 :
😂😂 yo guys what's going on here
2026-07-26 20:55:51
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I have really bad knees so I had to try this out when I saw it #kneemassager #kneemassage #kneepain #badknees
I have really bad knees so I had to try this out when I saw it #kneemassager #kneemassage #kneepain #badknees


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مالي حظ 💔#محمد_عبد_الجبار #اغاني #لايك #اكسبلور #سنة_جديدة
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It is commonly held that Fichte rejected the Kantian distinction between phenomenon and noumenon. This, however, is an oversimplification: Fichte’s actual move is considerably more subtle. The purpose of establishing the Doctrine of Science was to identify a stable theoretical foundation; not necessarily an absolutely first or ultimate one, but rather one that is first for our transcendental faculty. Formally, this is the principle of identity, A = A. From a philosophical and theoretical standpoint, this principle is the I, that is, consciousness, and it can only be consciousness itself that posits the principle of identity. This, according to Fichte, follows naturally from a Kantian position. Once the existence of a noumenon is admitted as a regulative principle, it follows that the first foundation of transcendental idealism can only be the absolute ground of phenomena, namely the unity of apperception, the unity of consciousness, and hence the I, not the psychological I, but the transcendental I. In this sense, Fichte does not eliminate the noumenon; but unlike Kant, who uses it as a theoretical instrument to ground freedom in the supersensible realm (in the Critique of Practical Reason), Fichte refuses to grant it such a role. It is precisely in this way that Fichte’s critique of the Kantian noumenon should be understood. This becomes clear in numerous passages of the Doctrine of Science. The absolute I is therefore only a ground of the phenomenon, not an ontological ground of reality in itself. Accordingly, the non-I is derived from the I only insofar as it is regarded as something represented by consciousness, which presupposes the unity of consciousness, and hence a representer, namely the I. But this point also requires clarification. A fundamental concept in the Doctrine of Science is that of reciprocal determination. The purpose of this concept is to bring out the impossibility of determining the I without the non-I, since the activity of representing, of being a representation, and of being a representer cannot be posited at all without a representation, without something represented. Conversely, that which is represented can only be posited by a representer. The only I that we can establish as a foundation is, in fact, the activity of representing, that is, of intuiting either intellectually or sensibly. Thus, the causality of the non-I, of the objective understood as thing in itself, is not denied; rather, it is excluded from theoretical knowledge because, being noumenal, it is unknowable to us by its very nature. Nor is the first fundamental principle of the Doctrine of Science, “the I posits itself,” in any way mystical. We have already established the necessity of a reciprocal activity, that is, of a relation between the subjective and the objective, and of their reciprocal dependence in every act of positing. The proposition is nothing other than the self-objectification of the I: its being both represented and representer, intuited and intuiting, subject and object at the same time, and this in the act of self-consciousness. Thus, in positing the proposition I = I, which is nothing other than the philosophical content of the formal proposition A = A (a proposition that, therefore, can only be posited by the I), every act of thought presupposes this act of self-consciousness, insofar as it is the condition for being able to think something as objective, as other than itself. This is no different from thinking in general; indeed, nothing can be found to be different from it except the very act of self-consciousness itself. #philosophy #edit #fichte #praxis
It is commonly held that Fichte rejected the Kantian distinction between phenomenon and noumenon. This, however, is an oversimplification: Fichte’s actual move is considerably more subtle. The purpose of establishing the Doctrine of Science was to identify a stable theoretical foundation; not necessarily an absolutely first or ultimate one, but rather one that is first for our transcendental faculty. Formally, this is the principle of identity, A = A. From a philosophical and theoretical standpoint, this principle is the I, that is, consciousness, and it can only be consciousness itself that posits the principle of identity. This, according to Fichte, follows naturally from a Kantian position. Once the existence of a noumenon is admitted as a regulative principle, it follows that the first foundation of transcendental idealism can only be the absolute ground of phenomena, namely the unity of apperception, the unity of consciousness, and hence the I, not the psychological I, but the transcendental I. In this sense, Fichte does not eliminate the noumenon; but unlike Kant, who uses it as a theoretical instrument to ground freedom in the supersensible realm (in the Critique of Practical Reason), Fichte refuses to grant it such a role. It is precisely in this way that Fichte’s critique of the Kantian noumenon should be understood. This becomes clear in numerous passages of the Doctrine of Science. The absolute I is therefore only a ground of the phenomenon, not an ontological ground of reality in itself. Accordingly, the non-I is derived from the I only insofar as it is regarded as something represented by consciousness, which presupposes the unity of consciousness, and hence a representer, namely the I. But this point also requires clarification. A fundamental concept in the Doctrine of Science is that of reciprocal determination. The purpose of this concept is to bring out the impossibility of determining the I without the non-I, since the activity of representing, of being a representation, and of being a representer cannot be posited at all without a representation, without something represented. Conversely, that which is represented can only be posited by a representer. The only I that we can establish as a foundation is, in fact, the activity of representing, that is, of intuiting either intellectually or sensibly. Thus, the causality of the non-I, of the objective understood as thing in itself, is not denied; rather, it is excluded from theoretical knowledge because, being noumenal, it is unknowable to us by its very nature. Nor is the first fundamental principle of the Doctrine of Science, “the I posits itself,” in any way mystical. We have already established the necessity of a reciprocal activity, that is, of a relation between the subjective and the objective, and of their reciprocal dependence in every act of positing. The proposition is nothing other than the self-objectification of the I: its being both represented and representer, intuited and intuiting, subject and object at the same time, and this in the act of self-consciousness. Thus, in positing the proposition I = I, which is nothing other than the philosophical content of the formal proposition A = A (a proposition that, therefore, can only be posited by the I), every act of thought presupposes this act of self-consciousness, insofar as it is the condition for being able to think something as objective, as other than itself. This is no different from thinking in general; indeed, nothing can be found to be different from it except the very act of self-consciousness itself. #philosophy #edit #fichte #praxis

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