 A fundamental corollary of Fichte’s understanding of I-hood (Ichheit) as a kind of fact/act is his denial that the I is originally any sort of “thing” or “substance.” Instead, the I is simply what it posits itself to be, and thus its “being” is, so to speak, a consequence of its self-positing, or rather, is co-terminus with the same. The first principle of the Jena Wissenschaftslehre is thus equally “practical” and “theoretical,” insofar as the act described by this principle is a “doing” as well as a “knowing,” a deed as well as a cognition. Thus the problematic unity of theoretical and practical reason is guaranteed from the start, inasmuch as this very unity is a condition for the possibility of self-consciousness.