Rather, it unfolds either, as with Leibniz, out of the monad or, as with Kant, out of the transcendental essence of finite reason rooted in the imagination, or, as with Fichte, out of the infinite or, as with I Iegel, out of the spirit of absolute knowledge, or, finally, as with Schelling, from out of freedom as the necessity of every particular being which, as such a being, remains determined through the distinction between ground and existence.