others. Another way to interpret subjectivity is the unique relationship between the subject and object. Johann Fichte wrote similarly about subjectivity in his 1799 book The Vocation of Man: Scientists and historians, for example, study the objective world, hoping to elicit the truth of nature—or perhaps the truth of history. In this way, they hope to predict how the future will unfold in accordance with these laws. In terms of history, by studying the past, the individual can perhaps elicit the laws that determine how events will unfold—in this way the individual can predict the future with more exactness and perhaps take control of events that in the past appeared to fall outside the control of humans. In most respects, Climacus did not have problems with science or the scientific endeavor. He would not disregard the importance of objective knowledge. Where the scientist or historian finds certainty, however, Climacus noted very accurately that results in science change as the tools of observation change. But Climacus's special interest was in history. His most vehement attacks came against those who believed that they had understood history and its laws—and by doing so could ascertain what a human's true self is. That is, the assumption is that by studying history someone can come to know who he really is as a person. Kierkegaard especially accused Hegel's philosophy of falling prey to this assumption. He explained this in Concluding Unscientific Postscript: Hegel wanted to philosophize about Christianity but had no intention to ever become a Christian. For Climacus, the individual comes to know who he is by an intensely personal and passionate pursuit of what will give meaning to his life. As an existing individual, who must come to terms with everyday life, overcome its obstacles and setbacks, who must live and die, the single individual has a life that no one else will ever live. In dealing with what life brings his way, the individual must encounter them with all his psycho-physical resources. Subjectivity is that which the individual—and no one else—has. But what does it mean to have something like this? It cannot be understood in the same way as having a car or a bank account. It means to be someone who is becoming someone—it means being a person with a past, a present, and a future. No one can have an individual's past, present or future. Different people experience these