Why do we experience ontological otherness to self?
Why is physical reality not-self?
Why is matter a negation of selfness?
Even our own bodies are not truly self, but only infused by self—if you chop off my arm, I am still me. The voice that I take to be me—the one that utters “I”—is unscathed even after the loss of a limb. After all, I will be the one complaining about it—proving that the speaker has not been divided.
How can there be areas of non-self?
This question is what drove Fichte and Shelling to their early deaths.