 Freedom, according to Fichte’s argument, is possible and actual only within the context of limitation and necessity, and thus it is never “absolute,” but always limited and finite. On the other hand, just as surely as a free subject must posit its freedom “absolutely”—that is to say, ‘purely and simply’ (schlechthin) and “for no reason” whatsoever—so must it never identify itself with any determinate or limited state of its own being. On the contrary, a finite free self must constantly strive to transform both the natural and the human worlds in accordance with its own freely-posited goals. The sheer unity of the self, which was posited as the starting point of the Foundations, is thereby transformed into an idea of reason in the Kantian sense: the actual I is always finite and divided against itself, and hence it is always striving for a sheer self-determinacy that it never achieves. Between the original abstraction of pure selfhood as sheer Tathandlung and the concluding (necessary) idea of a self that is only what it determines itself to be, in which “is” and “ought” wholly coincide, lies the entire realm of actual consciousness and real human experience.