 Fichte’s transcendental account of natural right proceeds from the general principle that the I must posit itself as an individual in order to posit itself at all, and that in order to posit itself as an individual it must recognize itself as “summoned” or “solicited” by another free individual—summoned, that is, to limit its own freedom out of respect for that of the freedom of the other. The same condition applies, of course, to the other; hence, mutual recognition of rational individuals turns out to be condition necessary for the possibility of I-hood in general. This a priori deduction of intersubjectivity is so central to the conception of selfhood developed in the Jena Wissenschaftslehre that Fichte, in his lectures on Wissenschaftslehre nova methodo, incorporated it into his revised presentation of the very foundations of his system, where the “summons” takes its place alongside “original feeling” (which takes the place of the earlier “check”) as both a limit upon the absolute freedom of the I and a condition for the positing of the same.