Time is in no way contingent; and no theory of its origin can be given either by the Philosopher or by the Historian:—the Actual Existence in Time, on the contrary, appears as if it might have been otherwise, and therefore as contingent; but this appearance of contingency arises only from our ignorance; and the Philosopher may say, generally, that the Unknown, as well as the infinite steps towards its comprehension, exists as it does exist, only that it may be so conceived of; but he cannot, by means of such a series of conceptions, at all define the Unknown, or deduce it from its primitive elements, as in that case he must have comprehended Infinity itself, which is absolutely impossible. Here therefore is his limit; and should he wish to acquire knowledge in this department, he is thus plainly directed to Empiricism for it. Just as little can the Historian set forth this Unknown, in his genesis, as the origin of Time. His business is to point out the successive modifications of actual Empirical Existence. He must therefore assume beforehand this Empirical Existence itself, and all its possible conditions. What these conditions of Empirical Existence are, and thus, what is presupposed in the mere possibility of History, and must be first of all before History can even find a beginning;—this is the business of the Philosopher, who has, in the first place, to secure a firm foundation and starting-point for the Historian. To speak quite popularly on this point;—Has man been created?—then he could not have been present, at least with consciousness, at that event, or have been able to observe how he passed over from non-existence into existence; nor can he relate it as a fact to posterity. But, it is said, the Creator has revealed it to him. I answer:—In that case the Creator would have abolished the Unknown whereon the existence of man himself depends; He would thus have destroyed man again immediately after his creation; and, as the existence of the world and of man is inseparable from the
Page:Popular Works of Johann Gottlieb Fichte (1889) Vol 2.djvu/161
