 In Kant’s system, however, the bridge between freedom and necessity is restricted to the realm of the aesthetic judgment. The pure aesthetic judgment can be ascribed a merely subjective universality. Fichte, however, brought out the full philosophical potential of the Kantian idea of freedom. In Fichte’s theory, the creative spontaneity of imagination is so to speak universalized—it is turned into the distinctive feature of the absolute, positing I, which is free even to posit its ontological counterpart in the limiting non-I. Hence the cautious “as if”-status of the purposiveness of nature in the aesthetic experience is sublated. At a transcendental level, even causally determined nature is explained in light of the self-positing ego. The gap between subjectivity and nature, freedom and necessity, spontaneity and receptivity is ultimately bridged. This, thought Novalis and many with him, was the achievement of Fichte’s philosophy.