Now, in the synthesis of the third act two principles may be distinguished: - (1) the non-ego determines the ego; (2) the ego determines the non-ego.
As the non-ego helps or hinders, enlarges or limits, our inner life, we feel pleasure or pain.
He divides phenomena into impressions and ideas, vivid and faint, object and subject, non-ego and ego, outer and inner, physical and psychical, matter and spirit; all of which are expressions of the same antithesis among phenomena.
We start, according to him, from a psychological triplicity in consciousness, consisting of sensation, personal will and impersonal reason, which by a priori laws of causality and substance carries us to the ontological triplicity of oneself as ego willing, the non-ego as cause of sensation, and God as the absolute cause beneath these relative causes.
It is impossible to enter here on the steps by which the theoretical ego is shown to develop into the complete system of cognitive categories, or to trace the deduction of the processes (productive imagination, intuition, sensation, understanding, judgment, reason) by which the quite indefinite non-ego comes to assume the appearance of definite objects in the forms of time and space.
God can be personal and doubtless is (though he has no Non-ego to define himself against) through contrast of passing conscious states with the abiding Ego.
So strongly was this doctrine emphasized by Kant, that he seemed to refer the matter of knowledge to the action upon us of a non-ego or Ding-an-sich, absolutely beyond consciousness.
Only the ego is real, but the non-ego is posited in the ego.
It is reasonable to hold that the supreme personality is the only fully personal being, while ours is a broken and imperfect personality, hindered by the Non-ego which in other ways helps it.
God does not seem to find much place in the Wissenschaftslehre, where mankind is the absolute and nature mankind's product, and where God neither could be an absolute Ego which posits objects in the non-Ego to infinity without ever completing the process, nor could be even known to exist apart from the moral order which is man's destination.