 On the basis of these three principles and by reflecting on the purported interplay between self-positing and counter-positing in a highly original way, Fichte arrives at a portrait of reality in which all “ordinary” objects, like walls, trees and people, and their “normal” interactions and dependencies, like causal, spatio-temporal, and physical force relations, find a place. This portrait is claimed to be idealistic because it is the outcome of an insight into the dynamics of these fundamental and opposed positing acts and because in the end these activities, according to Fichte, are, metaphysically speaking, all there is: “for the philosopher there is acting, and nothing but acting; because, as a philosopher, he thinks idealistically” (Second Introduction, section 7; Werke I, 498). Idealism thus starts to become what could be called from a traditional point of view a “hybrid” position that intimately connects epistemological and ontological elements in that it “explains … the determinations of consciousness”. i.e., our common sense conception of reality as an object of knowledge/cognition and agency, “out of the acting of the intellect [Intelligenz]” without thinking of the intellect as some sort of existing subject: