 Kant’s Solomonic verdict was not much appreciated by the main representatives of post-Kantian German idealism. Friedrich Heinrich Jacobi, as already mentioned, immediately criticized Kant’s allowance of things in themselves of unknown determinations, and replaced it with a straightforward fideism about external existence (which he alleged to find in Hume’s rejection of the psychological possibility of skepticism). However, the general tendency of the idealists, beginning with Johann Gottlieb Fichte, was to reject Kant’s transcendental idealism by arguing that there is no real opposition between what is traditionally taken to be a subject-independent world that is present to us in the mode of “givenness” and “being” and a world that is conceived of as subject-dependent in that it is formed by conceptual tools or other “thought-ingredients” stemming from some subjective activity or other. In other words, Kant’s successors removed his restriction of a necessary isomorphism between knowledge and the known to the case of appearances, and took it to be a general relation between thought and being. This led to a new conception of idealism whose distinguishing character consists in the endorsement of the claim of the “inseparability of being and thinking” where the term “inseparability” is meant to cover sometimes reciprocal dependence and sometimes strict identity. This conception was established primarily by epistemological considerations and realized by introducing entirely new ways of thinking about what ultimately constitutes reality based on a dynamic conception of self-consciousness that the German idealists took to be at the heart of Kant’s theory of the transcendental unity of apperception (and had been arrived at by Kant on the basis of epistemological, not: ontological, considerations!). According to this conception, reality has to be conceived as a result of an activity paradigmatically manifested in the unique manner in which consciousness of oneself arises. Reality is essentially mental, while the mental is essentially active. In order to find out the true nature of reality one has to gain insight into the operations of this activity.