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@liquidity.hunters0: Master Institutional Price Action with this ultimate cheat sheet! 📊🧠 From Quasimodo (QM) setups to Liquidity Sweeps, Market Patterns, and Fakeouts—everything smart money uses is right here. Save this post and share it with a trader who needs to level up their chart analysis! 🚀📉📈 Hashtags: #SmartMoneyConcepts #PriceActionTrading #TradingStrategy #ForexEducation #CryptoTrading

Liquidity Hunters Forex
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Best anime music? // Song: MONTAGEM SETHRON - ALT VERSION SLOWED #trend #viral #alightmotion_edit #fyp #target_audience #bocchitherock
Best anime music? // Song: MONTAGEM SETHRON - ALT VERSION SLOWED #trend #viral #alightmotion_edit #fyp #target_audience #bocchitherock
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
#rust #colors #nvidia подробности в био
#rust #colors #nvidia подробности в био
حلقة 51#حب_بلا_حدود_الجزء_الثاني #الجزء _الثاني_حب_بلا_حدود_مدبلج#مسلسل_حب_بلا_حدود_مدبلج #حب_بلا_حدود #hudutsuzsevda
حلقة 51#حب_بلا_حدود_الجزء_الثاني #الجزء _الثاني_حب_بلا_حدود_مدبلج#مسلسل_حب_بلا_حدود_مدبلج #حب_بلا_حدود #hudutsuzsevda
I may not have much to give, but I give You all my heart 🤍 Every breath is a reason to say thank You, Lord.
I may not have much to give, but I give You all my heart 🤍 Every breath is a reason to say thank You, Lord. "I'm Here to Say Thank You" is out now, link in bio 💛 Save this for your next worship moment ✨ #gospelreels #worshipmusic #thankyoulord #heartofworship #praiseandworship
🔴 LE RAÏS TV | ACTUALITÉ RDC 🇨🇩 🎶 Marie-Olive Lembe Kabila fait parler d’elle à travers une chanson ! Dans une vidéo relayée sur les réseaux sociaux, l’ancienne Première dame de la RDC apparaît souriante, chantant des paroles évoquant l’ingratitude et l’oubli des bienfaits reçus. Cette séquence suscite des interrogations : à qui ces paroles sont-elles adressées ? S'agit-il d'un simple moment musical ou d'un message particulier ? Pour l'instant, aucune personne n'est explicitement désignée dans les éléments disponibles. 📺 LE RAÏS TV – Information, Analyse, Vision et Héritage. #LeRaisTV #OliveLembeKabila #JosephKabila #RDC #ActualitéRDC
🔴 LE RAÏS TV | ACTUALITÉ RDC 🇨🇩 🎶 Marie-Olive Lembe Kabila fait parler d’elle à travers une chanson ! Dans une vidéo relayée sur les réseaux sociaux, l’ancienne Première dame de la RDC apparaît souriante, chantant des paroles évoquant l’ingratitude et l’oubli des bienfaits reçus. Cette séquence suscite des interrogations : à qui ces paroles sont-elles adressées ? S'agit-il d'un simple moment musical ou d'un message particulier ? Pour l'instant, aucune personne n'est explicitement désignée dans les éléments disponibles. 📺 LE RAÏS TV – Information, Analyse, Vision et Héritage. #LeRaisTV #OliveLembeKabila #JosephKabila #RDC #ActualitéRDC

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