 The second principle postulates a necessary act of counter-positing (Entgegensetzen) to the self-positing activity of the I resulting in what Fichte calls a Non-I, and the third focuses on an activity that gives rise to the concept of divisibility. Fichte attempts to justify the introduction of these two principle on systematic grounds, although these principles can only be described as unconditional in a qualified respect, by exploiting his own distinction between the form and the content of a proposition. According to Fichte, every proposition (judgment) can be treated as either conditioned or unconditioned in relation to its content, or to its form, or to both. If a proposition is unconditioned in either or both of these respects, then it can be described, in Fichte’s terminology, as a fundamental principle [Grundsatz]. While the second principle is meant to establish (as a condition of knowledge/cognition!) the possibility of the reality of “otherness”, of something which is not the I, the third principle shows how to mediate between the self-positing and the counter-positing acts of the I by reciprocal limitation, thereby introducing a subject-object opposition within the I. Both these principles are presented as codifications of two further unconditional acts of positing on the part of the I. According to Fichte, the I possesses, in addition to the capacity for self-positing that is captured in the first principle, the further capacity of positing a non-I freely and simply (without any further ground). That is to say, it has the ability, through what Fichte calls an “absolute act” [absolute Handlung], to posit something as non-I that is opposed to the I. Fichte’s second principle codifies this act of “counter-positing”. Finally, the I is further characterized by a third capacity, that of freely and simply positing the divisibility of the I and the non-I. The third principle specifically captures this notion of divisibility.