It follows from the concept of cognizing, as we have defined it, that one cannot speak of limits to cognition. Cognizing is not a concern of the world in general, but an affair which man must settle for himself. Things demand no explanation. They exist and act on one another according to laws which can be discovered through thinking, They exist in indivisible unity with these laws. Our Egohood confronts them, grasping at first only that part of them we have called percepts. Within our Egohood, however, lies the power to discover the other part of the reality as well. Only when the Egohood has taken the two elements of reality which are indivisibly united in the world and has combined them also for itself, is cognitive satisfaction attained -- the I has then arrived at the reality once more.
 Thus the conditions necessary for cognition to take place are there through the I and for the I. The I sets itself the problems of cognition; and moreover it takes them from an element that is absolutely clear and transparent in itself: the element of thinking. If we set ourselves questions which we cannot answer, it must be because the content of the questions is not in all respects clear and distinct. It is not the world which sets us the questions, but we ourselves.
 I can imagine that it would be quite impossible for me to answer a question which I happened to find written down somewhere, without knowing the sphere from which the content of the question was taken.