Astodevelopment，itmaybeasked，whatdoesdevelopandwhatformstheabsolutecontent？

Developmentisconsideredinthelightofaformalprocessinactionandasdestituteofcontent。

Buttheacthasnootherendbutactivity，andthroughthisactivitythegeneralcharacterofthecontentisalreadyfixed。Forbeing-in-selfandbeing-for-selfarethemomentspresentinaction；buttheactistheretentionofthesediverseelementswithinitself。Theactthusisreallyone，anditisjustthisunityofdifferenceswhichistheconcrete。Notonlyistheactconcrete，butalsotheimplicit，whichstandstoactionintherelationofsubjectwhichbegins，andfinallytheproductisjustasconcreteastheactionorasthesubjectwhichbegins。Developmentinprocesslikewiseformsthecontent，theIdeaitself；forthiswemusthavetheoneelementandthentheother:bothcombinedwillformaunityasthird，becausetheoneintheotherisathomewith，andnotwithout，itself。ThustheIdeaisinitscontentconcretewithinitself，andthisintwoways:firstitisconcretepotentially，andthenitisitsinterestthatwhatisinitselfshouldbethereforit。

ItisacommonprejudicethatthescienceofPhilosophydealsonlywithabstractionsandemptygeneralities，andthatsense-perception，ourempiricalself-consciousness，naturalinstinct，andthefeelingsofeverydaylife，lie，onthecontrary，intheregionoftheconcreteandtheself-determined。

Asamatteroffact，Philosophyisintheregionofthought，andhasthereforetodealwithuniversals；itscontentisabstract，butonlyastoformandelement。InitselftheIdeaisreallyconcrete，foritistheunionofthedifferentdeterminations。Itisherethatreasonedknowledgediffersfrommereknowledgeoftheunderstanding，anditisthebusinessofPhilosophy，asopposedtounderstanding，toshowthattheTruthortheIdeadoesnotconsistinemptygeneralities，butinauniversal；andthatiswithinitselftheparticularandthedetermined。IftheTruthisabstractitmustbeuntrue。

Healthyhumanreasongoesouttowardswhatisconcrete；thereflectionoftheunderstandingcomesfirstasabstractanduntrue，correctintheoryonly，andamongstotherthingsunpractical。

Philosophyiswhatismostantagonistictoabstraction，anditleadsbacktotheconcrete。

IfweunitetheNotionoftheconcretewiththatofdevelopmentwehavethemotionoftheconcrete。Sincetheimplicitisalreadyconcretewithinitself，andweonlysetforthwhatisimplicitlythere，thenewformwhichnowlooksdifferentandwhichwasformerlyshutupintheoriginalunity，ismerelydistinguished。Theconcretemustbecomeforitselforexplicit；asimplicitorpotentialitisonlydifferentiatedwithinitself，notasyetexplicitlysetforth，butstillinastateofunity。Theconcreteisthussimple，andyetatthesametimedifferentiated。This，itsinwardcontradiction，whichisindeedtheimpellingforceindevelopment，bringsdistinctionintobeing。Butthus，too，itsrighttobetakenbackandreinstatedextendsbeyondthedifference；foritstruthisonlytobefoundinunity。Life，boththatwhichisinNatureandthatwhichisoftheIdea，ofMindwithinitself，isthusmanifested。WeretheIdeaabstract，itwouldsimplybethehighestconceivableexistence，andthatwouldbeallthatcouldbesaidofit；butsuchaGodistheproductoftheunderstandingofmoderntimes。Whatistrueisratherfoundinmotion，inaprocess，however，inwhichthereisrest；

difference，whileitlasts，isbutatemporarycondition，throughwhichcomesunity，fullandconcrete。

Wemaynowproceedtogiveexamplesofsensuousthings，whichwillhelpusfurthertoexplainthisNotionoftheconcrete。Althoughtheflowerhasmanyqualities，suchassmell，taste，form，colour，&c。，yetitisone。Noneofthesequalitiescouldbeabsentintheparticularleaforflower:

eachindividualpartoftheleafsharesalikeallthequalitiesoftheleafentire。Gold，similarlycontainsineveryparticleallitsqualitiesunseparatedandentire。Itisfrequentlyallowedwithsensuousthingsthatsuchvariedelementsmaybejoinedtogether，but，inthespiritual，differentiationissupposedtoinvolveopposition。Wedonotcontrovertthefact，orthinkitcontradictory，thatthesmellandtasteoftheflower，althoughotherwiseopposed，areyetclearlyinonesubject；nordoweplacetheoneagainsttheother。Buttheunderstandingandunderstandingthoughtfindeverythingofadifferentkind，placedinconjunction，tobeincompatible。Matter，forexample，iscomplexandcoherent，orspaceiscontinuousanduninterrupted。Likewisewemaytakeseparatepointsinspaceandbreakupmatterdividingiteverfurtherintoinfinity。Itthenissaidthatmatterconsistsofatomsandpoints，andhenceisnotcontinuous。Thereforewehaveherethetwodeterminationsofcontinuityandofdefinitepoints，whichunderstandingregardsasmutuallyexclusive，combinedinone。Itissaidthatmattermustbeclearlyeithercontinuousordivisibleintopoints，butinrealityithasboththesequalities。Orwhenwesayofthemindofmanthatithasfreedom，theunderstandingatoncebringsuptheotherquality，whichinthiscaseisnecessity，saying，thatifMindisfreeitisnotinsubjectiontonecessity，and，inversely，ifitswillandthoughtaredeterminedthroughnecessity，itisnotfree-theone，theysay，excludestheother。Thedistinctionshereareregardedasexclusive，andnotasformingsomethingconcrete。Butthatwhichistrue，theMind，isconcrete，anditsattributesarefreedomandnecessity。SimilarlythehigherpointofviewisthatMindisfreeinitsnecessity，andfindsitsfreedominitalone，sinceitsnecessityrestsonitsfreedom。Butitismoredifficultforustoshowtheunityherethaninthecaseofnaturalobjects。Freedomcan，however，bealsoabstractfreedomwithoutnecessity，whichfalsefreedomisself-will，andforthatreasonitisself-opposed，unconsciouslylimited，animaginaryfreedomwhichisfreeinformalone。

Thefruitofdevelopment，whichcomesthird，isaresultofmotion，butinasmuchasitismerelytheresultofonestageindevelopment，asbeinglastinthisstage，itisboththestartingpointandthefirstinorderinanothersuchstage。Goethesomewheretrulysays，"Thatwhichisformedeverresolvesitselfbackintoitselements。"Matter-whichasdevelopedhasform-constitutesoncemorethematerialforanewform。MindagaintakesasitsobjectandappliesitsactivitytotheNotioninwhichingoingwithinitself，ithascomprehendeditself，whichitisinformandbeing，andwhichhasjustbeenseparatedfromitanew。Theapplicationofthoughttothis，suppliesitwiththeformanddeterminationofthought。Thisactionthusfurtherformsthepreviouslyformed，givesitadditionaldeterminations，makesitmoredeterminateinitself，furtherdevelopedandmoreprofound。Asconcrete，thisactivityisasuccessionofprocessesindevelopmentwhichmustberepresentednotasastraightlinedrawnoutintovagueinfinity，butasacirclereturningwithinitself，which，asperiphery，hasverymanycircles，andwhosewholeisalargenumberofprocessesindevelopmentturningbackwithinthemselves。

c。PhilosophyastheapprehensionofthedevelopmentoftheConcrete。

HavingthusgenerallyexplainedthenatureoftheConcrete，Inowaddasregardsitsimport，thattheTruththusdeterminedwithinitselfisimpelledtowardsdevelopment。Itisonlythelivingandspiritualwhichinternallybestirsanddevelopsitself。ThustheIdeaasconcreteinitself，andself-developing，isanorganicsystemandatotalitywhichcontainsamultitudeofstagesandofmomentsindevelopment。Philosophyhasnowbecomeforitselftheapprehensionofthisdevelopment，andasconceivingThought，isitselfthisdevelopmentinThought。Themoreprogressmadeinthisdevelopment，themoreperfectisthePhilosophy。

Thisdevelopmentgoesnofurtheroutthanintoexternality，butthegoingwithoutitselfofdevelopmentalsoisagoinginwards。Thatistosay，theuniversalIdeacontinuestoremainatthefoundationandstillistheall-embracingandunchangeable。WhileinPhilosophythegoingoutoftheIdeaincourseofitsdevelopmentisnotachance，abecoming"another，"butreallyisagoingwithinitself，aself-immersion，theprogressforwardmakestheIdeawhichwaspreviouslygeneralandundetermined，determinedwithinitself。FurtherdevelopmentoftheIdeaoritsfurtherdeterminationisthesamethingexactly。Depthseemstosignifyintensiveness，butinthiscasethemostextensiveisalsothemostintensive。ThemoreintensiveistheMind，themoreextensiveisit，hencethelargerisitsembrace。Extensionasdevelopment，isnotdispersionorfallingasunder，butaunitingbondwhichisthemorepowerfulandintenseastheexpanseofthatembracedisgreaterinextentandricher。Insuchacasewhatisgreateristhestrengthofoppositionandofseparation；andthegreaterpowerovercomesthegreaterseparation。

ThesearetheabstractpropositionsregardingthenatureoftheIdeaandofitsdevelopment，andthuswithinitPhilosophyinitsdevelopedstateisconstituted:itisoneIdeainitstotalityandinallitsindividualparts，likeonelifeinalivingbeing，onepulsethrobsthroughoutallitsmembers。Allthepartsrepresentedinit，andtheirsystematization，emanatefromtheoneIdea；alltheseparticularsarebutthemirrorsandcopiesofthisonelife，andhavetheiractualityonlyinthisunity。TheirdifferencesandtheirvariousqualitiesareonlytheexpressionoftheIdeaandtheformcontainedwithinit。ThustheIdeaisthecentralpoint，whichisalsotheperiphery，thesourceoflight，whichinallitsexpansiondoesnotcomewithoutitself，butremainspresentandimmanentwithinitself。Thusitisboththesystemofnecessityanditsownnecessity，whichalsoconstitutesitsfreedom。

3。RESULTSOBTAINEDWITHRESPECTTOTHENOTIONOFTHE

HISTORYOFPHILOSOPHY。

ThusweseethatPhilosophyissystemindevelopment；thehistoryofPhilosophyisthesame；andthisisthemainpointtobenotedandthefirstprincipletobedealtwithinthistreatiseonthathistory。Inordertomakethisevident，thedifferenceinrespecttothepossiblemodesofmanifestationmustfirstbepointedout。Thatistosay，theprogressionofthevariousstagesintheadvanceofThoughtmayoccurwiththeconsciousnessofnecessity，inwhichcaseeachinsuccessiondeducesitself，andthisformandthisdeterminationcanaloneemerge。Orelseitmaycomeaboutwithoutthisconsciousnessasdoesanaturalandapparentlyaccidentalprocess，sothatwhileinwardly，indeed，theNotionbringsaboutitsresultconsistently，thisconsistencyisnotmademanifest。Thisissoinnature；inthevariousstagesofthedevelopmentoftwigs，leaves，blossomandfruit，eachproceedsforitself，buttheinwardIdeaisthedirectinganddeterminingforcewhichgovernstheprogression。Thisisalsosowiththechildwhosebodilypowers，andaboveallwhoseintellectualactivities，maketheirappearanceoneaftertheother，simplyandnaturally，sothatthoseparentswhoformsuchanexperienceforthefirsttime，marvelwhenceallthatisnowshowingitselffromwithin，comesfrom；forthewholeofthesemanifestationsmerelyhavetheformofasuccessionintime。

Theonekindofprogressionwhichrepresentsthedeductionoftheforms，thenecessitythoughtoutandrecognized，ofthedeterminations，isthebusinessofPhilosophy；andbecauseitisthepureIdeawhichisinquestionandnotyetitsmereparticularizedformasNatureandasMind，thatrepresentationis，inthemain，thebusinessoflogicalPhilosophy。Buttheothermethod，whichrepresentsthepartplayedbythehistoryofPhilosophy，showsthedifferentStagesandmomentsindevelopmentintime，inmannerofoccurrence，inparticularplaces，inparticularpeopleorpoliticalcircumstances，thecomplicationsarisingthus，and，inshort，itshowsustheempiricalform。Thispointofviewistheonlyoneworthyofthisscience。Fromtheverynatureofthesubjectitisinherentlythetrueone，andthroughthestudyofthishistoryitwillbemademanifestthatitactuallyshowsandprovesitselfso。

NowinreferencetothisIdea，ImaintainthatthesequenceinthesystemsofPhilosophyinHistoryissimilartothesequenceinthelogicaldeductionoftheNotion-determinationsintheIdea。I

maintainthatifthefundamentalconceptionsofthesystemsappearinginthehistoryofPhilosophybeentirelydivestedofwhatregardstheiroutwardform，theirrelationtotheparticularandthelike，thevariousstagesinthedeterminationoftheIdeaarefoundintheirlogicalNotion。Converselyinthelogicalprogressiontakenforitself，thereis，sofarasitsprincipalelementsareconcerned，theprogressionofhistoricalmanifestations；butitisnecessarytohavethesepureNotionsinordertoknowwhatthehistoricalformcontains。ItmaybethoughtthatPhilosophymusthaveanotherorderastothestagesintheIdeathanthatinwhichtheseNotionshavegoneforthintime；butinthemaintheorderisthesame。Thissuccessionundoubtedlyseparatesitself，ontheonehand，intothesequenceintimeofHistory，andontheotherintosuccessionintheorderofideas。Buttotreatmorefullyofthislastwoulddivertustoofarfromouraim。

Iwouldonlyremarkthis，thatwhathasbeensaidrevealsthatthestudyofthehistoryofPhilosophyisthestudyofPhilosophyitself，for，indeed，itcanbenothingelse。WhoeverstudiesthehistoryofsciencessuchasPhysicsandMathematicsmakeshimselfacquaintedwithPhysicsandMathematicsthemselves。ButinordertoobtainaknowledgeofitsprogressasthedevelopmentoftheIdeaintheempirical，externalforminwhichPhilosophyappearsinHistory，acorrespondingknowledgeoftheIdeaisabsolutelyessential，justasinjudgingofhumanaffairsonemusthaveaconceptionofthatwhichisrightandfitting。Else，indeed，asinsomanyhistoriesofPhilosophy，thereispresentedtothevisiondevoidofidea，onlyadisarrangedcollectionofopinions。TomakeyouacquaintedwiththisIdea，andconsequentlytoexplainthemanifestations，isthebusinessofthehistoryofPhilosophy，andtodothisismyobjectinundertakingtolectureonthesubject。SincetheobservermustbringwithhimtheNotionofthesubjectinordertoseeitinitsphenomenalaspectandinordertoexposetheobjectfaithfullytoview，weneednotwonderattherebeingsomanydullhistoriesofPhilosophyinwhichthesuccessionofitssystemsarerepresentedsimplyasanumberofopinions，errorsandfreaksofthought。Theyarefreaksofthoughtwhich，indeed，havebeendevisedwithagreatpretensionofacutenessandofmentalexertion，andwitheverythingelsewhichcanbesaidinadmirationofwhat，ismerelyformal。But，consideringtheabsenceofphilosophicmindinsuchhistoriansasthese，howshouldtheybeabletocomprehendandrepresentthecontent，whichisreasonedthought？

ItisshownfromwhathasbeensaidregardingtheformalnatureoftheIdea，thatonlyahistoryofPhilosophythusregardedasasystemofdevelopmentinIdea，isentitledtothenameofScience:acollectionoffactsconstitutesnoscience。Onlythusasasuccessionofphenomenaestablishedthroughreason，andhavingascontentjustwhatisreasonandrevealingit，doesthishistoryshowthatitisrational:itshowsthattheeventsrecordedareinreason。Howshouldthewholeofwhathastakenplaceinreasonnotitselfberational？Thatfaithmustsurelybethemorereasonableinwhichchanceisnotmaderuleroverhumanaffairs，anditisthebusinessofPhilosophytorecognizethathowevermuchitsownmanifestationsmaybehistorylikewise，itisyetdeterminedthroughtheIdeaalone。

Throughthesegeneralpreliminaryconceptionsthecategoriesarenowdetermined，themoreimmediateapplicationofwhichtothehistoryofPhilosophywehavenowtoconsider。Thisapplicationwillbringbeforeusthemostsignificantaspectsinthishistory。

a。ThedevelopmentinTimeofthevariousPhilosophies。

Thefirstquestionwhichmaybeaskedinreferencetothishistory，concernsthatdistinctioninregardtothemanifestationoftheIdea，whichhasjustbeennoticed。ItisthequestionastohowithappensthatPhilosophyappearstobeadevelopmentintimeandhasahistory。TheanswertothisquestionencroachesonthemetaphysicsofTime，anditwouldbeadigressionfromourobjecttogiveheremorethantheelementsonwhichtheanswerrests。

IthasbeenshownaboveinreferencetotheexistenceofMind，thatitsBeingisitsactivity。Nature，onthecontrary，is，asitis；itschangesarethusonlyrepetitions，anditsmovementstaketheformofacirclemerely。Toexpressthisbetter，theactivityofMindistoknowitself。Iam，immediately，butthisIamonlyasalivingorganism；asMindIamonlyinsofarasIknowmyself。Knowthyself，theinscriptionoverthetempleoftheoracleatDelphi，istheabsolutecommandwhichisexpressedbyMindinitsessentialcharacter。Butconsciousnessreallyimpliesthatformyself，Iamobjecttomyself。Informingthisabsolutedivisionbetweenwhatismineandmyself，Mindconstitutesitsexistenceandestablishesitselfasexternaltoitself。ItpostulatesitselfintheexternalitywhichisjusttheuniversalandthedistinctiveformofexistenceinNature。ButoneoftheformsofexternalityisTime，andthisformrequirestobefartherexaminedbothinthePhilosophyofNatureandthefiniteMind。

ThisBeinginexistenceandthereforeBeingintimeisamomentnotonlyoftheindividualconsciousness，whichassuchisessentiallyfinite，butalsoofthedevelopmentofthephilosophicalIdeaintheelementofThought。FortheIdea，thoughtofasbeingatrest，is，indeed，notinTime。

Tothinkofitasatrest，andtopreserveitintheformofimmediacyisequivalenttoitsinwardperception。ButtheIdeaasconcrete，is，ashasbeenshown，theunityofdifferences；itisnotreallyrest，anditsexistenceisnotreallysense-perception，butasdifferentiationwithinitselfandthereforeasdevelopment，itcomesintoexistentBeingandintoexternalityintheelementofThought，andthuspurePhilosophyappearsinthoughtasaprogressiveexistenceintime。ButthiselementofThoughtisitselfabstractandistheactivityofasingleconsciousness。Mindis，howevernotonlytobeconsideredasindividual，finiteconsciousness，butasthatMindwhichisuniversalandconcretewithinitself；thisconcreteuniversality，however，comprehendsallthevarioussidesandmodesevolvedinwhichitisandbecomesobjecttotheIdea。ThusMind'sthinkingcomprehensionofselfisatthesametimetheprogressionofthetotalactualityevolved。ThisprogressionisnotonewhichtakesitscoursethroughthethoughtofanindividualandexhibitsitselfinasingleconsciousnessforitshowsitselftobeuniversalMindpresentingitselfinthehistoryoftheworldinalltherichnessofitsform。Theresultofthisdevelopmentisthatoneform，onestageintheIdeacomestoconsciousnessinoneparticularrace，sothatthisraceandthistimeexpressesonlythisparticularform，withinwhichitconstructsitsuniverseandworksoutitsconditions。Thehigherstage，ontheotherhand，centurieslaterrevealsitselfinanotherraceofpeople。

NowifwethusgrasptheprinciplesoftheConcreteandofDevelopment，thenatureofthemanifoldobtainsquiteanothersignification，andwhatissaidofthediversityinphilosophiesasifthemanifoldwerefixedandstationaryandcomposedofwhatismutuallyexclusive，isatoncerefutedandrelegatedtoitsproperplace。SuchtalkisthatinwhichthosewhodespisePhilosophythinktheypossessaninvincibleweaponagainstit，andintheirtrulybeggarlyprideintheirpitifulrepresentationsofit，theyareinperfectignoranceevenofwhattheyhaveandwhattheyhavetoknowinanymeagreideasattained，suchasinthatofthemanifoldanddiverse。Yetthiscategoryisonewhichanybodycanunderstand；nodifficultyismadeinregardtoit，foritisthoroughlyknown，andthosewhouseitthinktheycandosoasbeingentirelycomprehensible-asamatterofcoursetheyunderstandwhatitis。Butthosewhobelievetheprincipleofdiversitytobeoneabsolutelyfixed，donotknowitsnature，oritsdialectic；themanifoldordiverseisinastateofflux；itmustreallybeconceivedofasintheprocessofdevelopment，andasbutapassingmoment。PhilosophyinitsconcreteIdeaistheactivityofdevelopmentinrevealingthedifferenceswhichitcontainswithinitself；thesedifferencesarethoughts，forwearenowspeakingofdevelopmentinThought。

Inthefirstplace，thedifferenceswhichrestintheIdeaaremanifestedasthoughts。Secondly，thesedistinctionsmustcomeintoexistence，onehereandtheotherthere；andinorderthattheymaydothis，theymustbecomplete，thatis，theymustcontainwithinthemselvestheIdeainitstotality。Theconcretealoneasincludingandsupportingthedistinctions，istheactual；itisthus，andthusalone，thatthedifferencesareintheirformentire。

Acompleteformofthoughtsuchasisherepresented，isaPhilosophy。ButtheIdeacontainsthedistinctionsinapeculiarform。Itmaybesaidthattheformisindifferent，andthatthecontent，theIdea，isthemainconsideration；andpeoplethinkthemselvesquitemoderateandreasonablewhentheystatethatthedifferentphilosophiesallcontaintheIdea，thoughindifferentforms，understandingbythisthattheseformsarecontingent。Buteverythinghangsonthis:theseformsarenothingelsethantheoriginaldistinctionsintheIdeaitself，whichiswhatitisonlyinthem。Theyareinthiswayessentialto，andconstitutethecontentoftheIdea，whichinthussunderingitself，attainstoform。Themanifoldcharacteroftheprincipleswhichappear，is，however，notaccidental，butnecessary:thedifferentformsconstituteanintegralpartofthewholeform。TheyarethedeterminationsoftheoriginalIdea，whichtogetherconstitutethewhole；butasbeingoutsideofoneanother，theiruniondoesnottakeplaceinthem，butinus，theobservers。Eachsystemisdeterminedasone，butitisnotapermanentconditionthatthedifferencesarethusmutuallyexclusive。Theinevitablefateofthesedeterminationsmustfollow，andthatisthattheyshallbedrawntogetherandreducedtoelementsormoments。Theindependentattitudetakenupbyeachmomentisagainlaidaside。Afterexpansion，contractionfollows-theunityoutofwhichtheyfirstemerged。Thisthirdmayitselfbebutthebeginningofafartherdevelopment。Itmayseemasifthisprogressionweretogoonintoinfinitude，butithasanabsoluteendinview，whichweshallknowbetterlateron；manyturningsarenecessary，however，beforeMindfreesitselfincomingtoconsciousness。

Thetempleofself-consciousreasonistobeconsideredfromthisthepointofviewaloneworthyofthehistoryofPhilosophy。Itishencerationallybuiltbyaninwardmasterworker，andnotinSolomon'smethod，asfreemasonsbuild。Thegreatassumptionthatwhathastakenplaceonthisside，intheworld，hasalsodonesoinconformitywithreason-whichiswhatfirstgivesthehistoryofPhilosophyitstrueinterest-isnothingelsethantrustinProvidence，onlyinanotherform。AsthebestofwhatisintheworldisthatwhichThoughtproduces，itisunreasonabletobelievethatreasononlyisinNature，andnotinMind。Thatmanwhobelievesthatwhat，likethephilosophies，belongstotheregionofmindmustbemerelycontingent，isinsincereinhisbeliefindivinerule，andwhathesaysofitisbutemptytalk。

AlongtimeisundoubtedlyrequiredbyMindinworkingoutPhilosophy，andwhenonefirstreflectsonit，thelengthofthetimemayseemastonishing，liketheimmensityofthespacespokenofinastronomy。Butitmustbeconsideredinregardtotheslowprogressoftheworld-spirit，thatthereisnoneedforittohasten:-"AthousandyearsareinThysightasoneday。"Ithastimeenoughjustbecauseitisitselfoutsideoftime，becauseitiseternal。Thefleetingeventsofthedaypasssoquicklythatthereisnottimeenoughfor，allthathastobedone。Whoistherewhodoesnotdiebeforehehasachievedhisaims？Theworld-spirithastimeenough，butthatisnotall。Itisnottimealonewhichhastobemadeuseofintheacquisitionofaconception；muchelseisrequired。ThefactthatsomanyracesandgenerationsaredevotedtotheseoperationsofitsconsciousnessbyMind，andthattheappearanceissoperpetuallypresentedofrisingupandpassingaway，concernitnotatall；itisrichenoughforsuchdisplays，itpursuesitsworkonthelargestpossiblescale，andhasnationsandindividualsenoughandtospare。ThesayingthatNaturearrivesatitsendintheshortestpossibleway，andthatthisisright，isatrivialone。Thewayshownbymindisindirect，andaccommodatesitselftocircumstances。Considerationsoffinitelife，suchastime，trouble，andcost，havenoplacehere。Weought，too，tofeelnodisappointmentthatparticularkindsofknowledgecannotyetbeattained，orthatthisorthatisstillabsent。Inthehistoryoftheworldprogressionisslow。

b。TheapplicationoftheforegoingtothetreatmentofPhilosophy。

Thefirstresultwhichfollowsfromwhathasbeensaid，isthatthewholeofthehistoryofPhilosophyisaprogressionimpelledbyaninherentnecessity，andonewhichisimplicitlyrationalandapriorideterminedthroughitsIdea；andthisthehistoryofPhilosophyhastoexemplify。

ContingencymustvanishontheappearanceofPhilosophy。ItshistoryisjustasabsolutelydeterminedasthedevelopmentofNotions，andtheimpellingforceistheinnerdialecticoftheforms。Thefiniteisnottrue，norisitwhatitistobe-itsdeterminatenatureisboundupwithitsexistence。ButtheinwardIdeaabolishesthesefiniteforms:aphilosophywhichhasnottheabsoluteformidenticalwiththecontent，mustpassawaybecauseitsformisnotthatoftruth。

Whatfollowssecondlyfromwhatwehavesaid，isthateveryphilosophyhasbeenandstillisnecessary。Thusnonehavepassedaway，butallareaffirmativelycontainedaselementsinawhole。

Butwemustdistinguishbetweentheparticularprincipleofthesephilosophiesasparticular，andtherealizationofthisprinciplethroughoutthewholecompassoftheworld。Theprinciplesareretained，themostrecentphilosophybeingtheresultofallpreceding，andhencenophilosophyhaseverbeenrefuted。Whathasbeenrefutedisnottheprincipleofthisphilosophy，butmerelythefactthatthisprincipleshouldbeconsideredfinalandabsoluteincharacter。Theatomicphilosophy，forexample，hasarrivedattheaffirmationthattheatomistheabsoluteexistence，thatitistheindivisibleunitwhichisalsotheindividualorsubject；seeing，then，thatthebareunitalsoistheabstractbeing-for-self，theAbsolutewouldbegraspedasinfinitelymanyunits。Theatomictheoryhasbeenrefuted，andweareatomistsnolonger。Mindiscertainlyexplicitlyexistentasaunitoratom，butthatistoattributetoitabarrencharacterandqualitiesincapableofexpressinganythingofitsdepth。Theprincipleisindeedretained，althoughitisnottheabsoluteinitsentirety。Thissamecontradictionappearsinalldevelopment。Thedevelopmentofthetreeisthenegationofthegerm，andtheblossomthatoftheleaves，insofarasthattheyshowthatthesedonotformthehighestandtruestexistenceofthetree。Lastofall，theblossomfindsitsnegationinthefruit。Yetnoneofthemcancomeintoactualexistenceexceptingasprecededbyalltheearlierstages。Ourattitudetoaphilosophymustthuscontainanaffirmativesideandanegative；whenwetakebothoftheseintoconsideration，wedojusticetoaphilosophyforthefirsttime。Wegettoknowtheaffirmativesidelateronbothinlifeandinscience；thuswefinditeasiertorefutethantojustify。

Inthethirdplace，weshalllimitourselvestotheparticularconsiderationoftheprincipleitself。Eachprinciplehasreignedforacertaintime，andwhenthewholesystemoftheworldhasbeenexplainedfromthisspecialform，itiscalledaphilosophicalsystem。Itswholetheoryhascertainlytobelearned，butaslongastheprincipleisabstractitisnotsufficienttoembracetheformsbelongingtoourconceptionoftheworld。TheCartesianprinciples，forinstance，areverysuitableforapplicationtomechanism，butfornothingfurther；theirrepresentationofothermanifestationsintheworld，suchasthoseofvegetableandanimalnature，areinsufficient，andhenceuninteresting。

Thereforewetakeintoconsiderationtheprinciplesofthesephilosophiesonly，butindealingwithconcretephilosophieswemustalsoregardthechiefformsoftheirdevelopmentandtheirapplications。Thesubordinatephilosophiesareinconsistent；theyhavehadbrightglimpsesofthetruth，whichare，however，independentoftheirprinciples。ThisisexemplifiedintheTim？usofPlato，aphilosophyofnature，theworkingoutofwhichisempiricallyverybarrenbecauseitsprincipledoesnotasyetextendfarenough，anditisnottoitsprinciplethatweowethedeepgleamsofthoughttherecontained。

InthefourthplaceitfollowsthatwemustnotregardthehistoryofPhilosophyasdealingwiththepast，eventhoughitishistory。Thescientificproductsofreasonformthecontentofthishistory，andthesearenotpast。WhatisobtainedinthisfieldoflabouristheTrue，and，assuch，theEternal；itisnotwhatexistsnow，andnotthen；itistruenotonlytodayortomorrow，butbeyondalltime，andinasfarasitisintime，itistruealwaysandforeverytime。Thebodilyformsofthosegreatmindswhoaretheheroesofthishistory，thetemporalexistenceandoutwardlivesofthephilosophers，are，indeed，nomore，buttheirworksandthoughtshavenotfollowedsuit，fortheyneitherconceivednordreamtoftherationalimportoftheirworks。Philosophyisnotsomnambulism，butisdevelopedconsciousness；andwhattheseheroeshavedoneistobringthatwhichisimplicitlyrationaloutofthedepthsofMind，whereitisfoundatfirstassubstanceonly，orasinwardlyexistent，intothelightofday，andtoadvanceitintoconsciousnessandknowledge。

Thisformsacontinuousawakening。SuchworkisnotonlydepositedinthetempleofMemoryasformsoftimesgoneby，butisjustaspresentandaslivingnowasatthetimeofitsproduction。Theeffectsproducedandworkperformedarenotagaindestroyedorinterruptedbywhatsucceeds，fortheyaresuchthatwemustourselvesbepresentinthem。Theyhaveasmediumneithercanvas，paper，marble，norrepresentationormemorialtopreservethem。Thesemediumsarethemselvestransient，orelseformabasisforwhatissuch。ButtheydohaveThought，Notion，andtheeternalBeingofMind，whichmothscannotcorrupt，northievesbreakthroughandsteal。TheconquestsmadebyThoughtwhenconstitutedintoThoughtformtheveryBeingofMind。Suchknowledgeisthusnotlearningmerely，oraknowledgeofwhatisdead，buriedandcorrupt:thehistoryofPhilosophyhasnottodowithwhatisgone，butwiththelivingpresent。

c。FurthercomparisonbetweentheHistoryofPhilosophyandPhilosophyitself。

Wemayappropriatetoourselvesthewholeoftherichesapportionedoutintime:itmustbeshownfromthesuccessioninphilosophieshowthatsuccessionisthesystematizationofthescienceofPhilosophyitself。Butadistinctionistobenotedhere:thatwhichfirstcommencesisimplicit，immediate，abstract，general-itiswhathasnotyetadvanced；themoreconcreteandrichercomeslater，andthefirstispoorerindeterminations。Thismayappearcontrarytoone'sfirstimpressions，butphilosophicideasareoftenenoughdirectlyopposedtoordinaryideas，andwhatisgenerallysupposed，isnotfoundtobethecase。Itmaybethoughtthatwhatcomesfirstmustbetheconcrete。Thechild，forinstance，asstillintheoriginaltotalityofhisnature，isthoughttobemoreconcretethantheman，henceweimaginethelattertobemorelimited，nolongerformingatotality，butlivinganabstractlife。Certainlythemanactsinaccordancewithdefiniteends，notbringinghiswholesoulandmindintoasubject，butsplittinghislifeintoanumberofabstractunities。Thechildandtheyouth，onthecontrary，actstraightfromthefullnessoftheheart。Feelingandsense-perceptioncomefirst，thoughtlast，andthusfeelingappearstoustobemoreconcretethanthought，ortheactivityofabstractionandoftheuniversal。Inreality，itisjusttheotherway。

Thesensuousconsciousnessiscertainlythemoreconcrete，andifpoorerinthought，atleastricherincontent。Wemustthusdistinguishthenaturallyconcretefromtheconcreteofthought，whichonitsside，again，iswantinginsensuousmatter。Thechildisalsothemostabstractandthepoorestinthought:astowhatpertainstonature，themanisabstract，butinthoughtheismoreconcretethanthechild。Man'sendsandobjectsareundoubtedlyabstractingeneralaffairs，suchasinmaintaininghisfamilyorperforminghisbusinessduties，buthecontributestoagreatobjectiveorganicwhole，whoseprogressheadvancesanddirects。Intheactsofachild，ontheotherhand，onlyachildishand，indeed，momentary"I，"andinthoseoftheyouththesubjectiveconstitutionortherandomaim，formtheprincipleofaction。Itisinthiswaythatscienceismoreconcretethansense-perception。

InapplyingthistothedifferentformsofPhilosophy，itfollowsinthefirstplace，thattheearliestphilosophiesarethepoorestandthemostabstract。InthemtheIdeaisleastdetermined；theykeepmerelytogeneralitiesnotyetrealized。Thismustbeknowninorderthatwemaynotseekbehindtheoldphilosophiesformorethanweareentitledtofind；thusweneednotrequirefromthemdeterminationsproceedingfromadeeperconsciousness。Forinstance，ithasbeenaskedwhetherthephilosophyofThalesis，properlyspeaking，TheismorAtheism，(5)whetherheassertedapersonalGodormerelyanimpersonal，universalexistence。ThequestionhereregardstheattributionofsubjectivitytothehighestIdea，theconceptionofthePersonalityofGod。Suchsubjectivityaswecomprehendit，isamuchricher，moreconcentrated，andthereforemuchlaterconception，whichneednotbesoughtforindistantages。TheGreekgodshad，indeed，personalityinimaginationandidealiketheoneGodoftheJewishreligion，buttoknowwhatisthemerepictureoffancy，andwhattheinsightofpureThoughtandNotion，isquiteanotherthing。Ifwetakeasbasisourownideasjudgedbythesedeeperconceptions，anancientPhilosophymayundoubtedlybespokenofasAtheism。Butthisexpressionwouldatthesametimebefalse，forthethoughtsasthoughtsinbeginning，couldnothavearrivedatthedevelopmentwhichwehavereached。

Fromthisitfollows-sincetheprogressofdevelopmentisequivalenttofurtherdetermination，andthismeansfurtherimmersionin，andafullergraspoftheIdeaitself-thatthelatest，mostmodernandnewestphilosophyisthemostdeveloped，richestanddeepest。Inthatphilosophyeverythingwhichatfirstseemstobepastandgonemustbepreservedandretained，anditmustitselfbeamirrorofthewholehistory。Theoriginalphilosophyisthemostabstract，becauseitistheoriginalandhasnotasyetmadeanymovementforward；thelast，whichproceedsfromthisforwardandimpellinginfluence，isthemostconcrete。This，asmayatonceberemarked，isnomereprideinthephilosophyofourtime，becauseitisinthenatureofthewholeprocessthatthemoredevelopedphilosophyofalatertimeisreallytheresultofthepreviousoperationsofthethinkingmind；andthatit，pressedforwardsandonwardsfromtheearlierstandpoints，hasnotgrownuponitsownaccountorinastateofisolation。

Itmustalsoberecollectedthatwemustnothesitatetosay，whatisnaturallyimplied，thattheIdea，ascomprehendedandshownforthinthelatestandnewestphilosophy，isthemostdeveloped，therichestanddeepest。Icallthistoremembrancebecausethedesignation，newornewestofallinreferencetoPhilosophy，hasbecomeaverycommonby-word。Thosewhothinktheyexpressanythingbyusingsuchtermsmightquiteeasilyrenderthanksrespectinganynumberofphilosophiesjustasfastastheirinclinationdirects，regardingeithereveryshooting-starandeveneverycandle-gleaminthelightofasun，orelsecallingeverypopularcryaphilosophy，andadducingasproofthatatanyratetherearesomanyphilosophiesthateverydayonedisplacesanother。Thustheyhavethecategoryinwhichtheycanplaceanyapparentlysignificantphilosophy，andthroughwhichtheymayatthesametimesetitaside；thistheycallafashion-philosophy。

Scoffer，thoucall'stthisbutafleetingphaseWhentheSpiritofManonceagainandanew，Strivesearnestlyon，towardsformsthatarehigher。

Asecondconsequencehasregardtothetreatmentoftheolderphilosophies。Suchinsightalsopreventsusfromascribinganyblametothephilosophieswhenwemissdeterminationsinthemwhichwerenotyetpresenttotheirculture，andsimilarlyitpreventsourburdeningthemwithdeductionsandassertionswhichwereneithermadenorthoughtofbythem，thoughtheymightcorrectlyenoughallowthemselvestobederivedfromthethoughtofsuchaphilosophy。Itisnecessarytosettoworkonanhistoricalbasis，andtoascribetoPhilosophywhatisimmediatelygiventous，andthatalone。ErrorscropuphereinmosthistoriesofPhilosophy，sincewemayseeinthemanumberofmetaphysicalpropositionsascribedtoaphilosopherandgivenoutasanhistoricalstatementoftheviewswhichhehaspropounded，ofwhichheneitherthoughtnorknewaword，andofwhichthereisnottheslightesttracefoundinhistory。ThusinBrucker'sgreatHistoryofPhilosophy(Pt。I。pp。465-478seq。)alistofthirty，forty，orahundredtheoremsarequotedfromThalesandothers，noideaofwhichcanbetracedinhistoryashavingbeenpresenttothesephilosophers。Therearealsopropositionsinsupportofthemandcitationstakenfromdiscussionsofasimilarkindwithwhichwemayoccupyourselveslongenough。Brucker'smethodistoendowthesingletheoremofanancientphilosopherwithalltheconsequencesandpremiseswhichmust，accordingtotheideaoftheWolffianMetaphysics，bethepremisesandconclusionsofthattheorem，andthuseasilytoproduceasimple，nakedfictionasifitwereanactualhistoricalfact。

Thus，accordingtoBrucker，Thalessaid，Exnihilofitnihil，sincehesaidthatwaterwaseternal。

Thus，too，hewastobecountedamongstthephilosopherswhodenycreationoutofnothing；andofthis，historicallyatleast，Thaleswasignorant。ProfessorRitter，too，whosehistoryofIonicPhilosophyiscarefullywritten，andwhoonthewholeiscautiousnottointroduceforeignmatter，hasverypossiblyascribedtoThalesmorethanisfoundinhistory。Hesays(pp。12，13)，"HencewemustregardtheviewofnaturewhichwefindinThalesasdynamicinprinciple。Heregardedtheworldastheall-embracing，livinganimalwhichhasdevelopedfromagermlikeeveryotheranimal，andthisgerm，likethatofallotheranimals，iseitherdamporwater。ThusthefundamentalideaofThalesisthattheworldisalivingwholewhichhasdevelopedfromagermandcarriesonitslifeasdoesananimal，bymeansofnourishmentsuitabletoitsnature"(cf。p。16)。ThisisquiteadifferentaccountfromthatofAristotle，andnoneofitiscommunicatedbytheancientsregardingThales。Thesequenceofthoughtisevident，buthistoricallyitisnotjustified。Weoughtnotbysuchdeductionstomakeanancientphilosophyintosomethingquitedifferentfromwhatitoriginallywas。

Wearetooapttomouldtheancientphilosophersintoourownformsofthought，butthisisjusttoconstitutetheprogressofdevelopment；thedifferenceintimes，incultureandinphilosophies，dependsonwhethercertainreflections，certainthoughtdeterminations，andcertainstagesintheNotionhavecometoconsciousness，whetheraconsciousnesshasbeendevelopedtoaparticularpointornot。ThehistoryofPhilosophyhassimplytodealwiththisdevelopmentandbringingforthofthought。Thedeterminationsinvolvedcertainlyfollowfromaproposition，butwhethertheyareputforthasyetornotisquiteanotherthing，andthebringingforthoftheinnercontentistheonlymatterofimportance。Wemustthereforeonlymakeuseofthewordswhichareactuallyliteral，fortousefurtherthoughtdeterminationswhichdonotyetbelongtotheconsciousnessofthephilosopherinquestion，istocarryondevelopment。ThusAristotlestatesthatThaleshasdefinedtheprinciple(archi)ofeverythingtobewater。ButAnaximanderfirstmadeuseofarchi，andThalesthusdidnotpossessthisdeterminationofthoughtatall；herecognizedarchiascommencementintime，butnotasthefundamentalprinciple。Thalesdidnotonceintroducethedeterminationofcauseintohisphilosophy，andfirstcauseisafurtherdeterminationstill。Therearewholenationswhichhavenotthisconceptionatall；indeeditinvolvesagreatstepforwardindevelopment。Andseeingthatdifferenceincultureonthewholedependsondifferenceinthethoughtdeterminationswhicharemanifested，thismustbesostillmorewithrespecttophilosophies。

Now，asinthelogicalsystemofthoughteachofitsformshasitsownplaceinwhichaloneitsuffices，andthisformbecomes，bymeansofever-progressingdevelopment，reducedtoasubordinateelement，eachphilosophyis，inthethirdplace，aparticularstageinthedevelopmentofthewholeprocessandhasitsdefiniteplacewhereitfindsitstruevalueandsignificance。Itsspecialcharacterisreallytobeconceivedofinaccordancewiththisdetermination，anditistobeconsideredwithrespecttothispositioninorderthatfulljusticemaybedonetoit。Onthisaccountnothingmoremustbedemandedorexpectedfromitthanwhatitactuallygives，andthesatisfactionisnottobesoughtforinit，whichcanonlybefoundinafullerdevelopmentofknowledge。Wemustnotexpecttofindthequestionsofourconsciousnessandtheinterestofthepresentworldrespondedtobytheancients；suchquestionspresupposeacertaindevelopmentinthought。Thereforeeveryphilosophybelongstoitsowntimeandisrestrictedbyitsownlimitations，justbecauseitisthemanifestationofaparticularstageindevelopment。Theindividualistheoffspringofhispeople，ofhisworld，whoseconstitutionandattributesarealonemanifestedinhisform；hemayspreadhimselfoutashewill，hecannotescapeoutofhistimeanymorethanoutofhisskin，forhebelongstotheoneuniversalMindwhichishissubstanceandhisownexistence。

Howshouldheescapefromthis？ItisthesameuniversalMindthatisembracedbythinkingPhilosophy；thatPhilosophyisMind'sthoughtofitselfandthereforeitsdeterminateandsubstantialcontent。Everyphilosophyisthephilosophyofitsownday，alinkinthewholechainofspiritualdevelopment，andthusitcanonlyfindsatisfactionfortheinterestsbelongingtoitsownparticulartime。

Onthisaccountanearlierphilosophydoesnotgivesatisfactiontothemindinwhichadeeperconceptionreigns。WhatMindseeksforinPhilosophyisthisconceptionwhichalreadyconstitutesitsinwarddeterminationandtherootofitsexistenceconceivedofasobjecttothought；Minddemandsaknowledgeofitself。ButintheearlierphilosophytheIdeaisnotyetpresentinthisdeterminatecharacter。HencethephilosophyofPlatoandAristotle，andindeedallphilosophies，everliveandarepresentintheirprinciples，butPhilosophynolongerhastheparticularformandaspectpossessedbythatofPlatoandofAristotle。Wecannotrestcontentwiththem，andtheycannotberevived；hencetherecanbenoPlatonists，Aristotelians，Stoics，orEpicureanstoday。Tore-awakenthemwouldbetotrytobringbacktoanearlierstagetheMindofadeepercultureandself-penetration。Butthiscannotbethecase；itwouldbeanimpossibilityandasgreatafollyaswereamantowishtoexpendhisenergiesinattainingthestandpointoftheyouth，theyouthinendeavouringtobetheboyorchildagain；whereastheman，theyouth，andthechild，arealloneandthesameindividual。Theperiodofrevivalinthesciences，thenewepochinlearningwhichtookplaceinthefifteenthandsixteenthcenturies，begannotonlywiththerevivedstudyof，butalsowiththere-animationoftheoldphilosophies。MarsiliusFicinuswasaPlatonist；anAcademyofPlatonicphilosophywasestablishedandinstalledwithprofessorsbyCosmosdeMedici，andFicinuswasplacedattheheadofit。TherewerepureAristotelianslikePomponius:GassendilateronmaintainedtheEpicureanphilosophy，forhisphilosophydealtwithPhysicsafterthemanneroftheEpicureans；LipsiuswishedtobeaStoic，andsoon。Thesenseofoppositionwassogreat，ancientphilosophyandChristianity-fromorinwhichnospecialphilosophyhaddeveloped-weresodiverse，thatnophilosophypeculiartoitselfcoulddevelopinChristianity。Whatwasorcouldbehadasphilosophy，eitherinconformitywithorinoppositiontoChristianity，wasacertainancientphilosophywhichwasthustakenupanew。Butmummieswhenbroughtamongstlivingbeingscannotthereremain。Mindhadforlongpossessedamoresubstantiallife，amoreprofoundNotionofitself，andhenceitsthoughthadhigherneedsthansuchascouldbesatisfiedbythesephilosophies。Arevivalsuchasthisisthentoberegardedonlyasthetransitoryperiodinwhichwelearntoknowtheformswhichareimpliedandwhichhavegonebefore，andastherenewalofformerstrugglesthroughthestepsnecessaryindevelopment。SuchreconstructionsandrepetitionsinadistanttimeofprincipleswhichhavebecomeforeigntoMind，areinhistorytransitoryonly，andformedinalanguagewhichisdead。Suchthingsaretranslationsonlyandnotoriginals，andMinddoesnotfindsatisfactionexceptinginknowledgeofitsownorigination。

Whenmoderntimesareinthesamewaycalledupontoreverttothestandpointofanancientphilosophy(asisrecommendedspeciallyinregardtothephilosophyofPlato)inordertomakethisameansofescapingfromthecomplicationsanddifficultiesofsucceedingtimes，thisreversiondoesnotcomenaturallyasinthefirstcase。ThisdiscreetcounselhasthesameoriginastherequesttocultivatedmembersofsocietytoturnbacktothecustomsandideasofthesavagesoftheNorthAmericanforests，orastherecommendationtoadoptthereligionofMelchisedecwhichFichte(6)hasmaintainedtobethepurestandsimplestpossible，andthereforetheoneatwhichwemusteventuallyarrive。Ontheonehand，inthisretrogressionthedesireforanoriginandforafixedpointofdepartureisunmistakable，butsuchmustbesoughtforinthoughtandIdeaaloneandnotinanauthoritativelygivenform。Ontheotherhand，thereturnofthedeveloped，enrichedMindtoasimplicitysuchasthis-whichmeanstoanabstraction，anabstractconditionorthoughtistoberegardedonlyastheescapeofanincapacitywhichcannotenjoytherichmaterialofdevelopmentwhichitseesbeforeit，andwhichdemandstobecontrolledandcomprehendedinitsverydepthsbythought，butseeksarefugeinfleeingfromthedifficultyandinmeresterility。

Fromwhathasbeensaiditisquitecomprehensiblehowsomanyofthosewho，whetherinducedbysomespecialattractionsuchasthis，orsimplybythefameofaPlatoorancientphilosophyingeneral，directtheirwaytheretoinordertodrawtheirownphilosophyfromthesesources，donotfindthemselvessatisfiedbythestudy，andunjustifiablyquitsuchaltogether。Satisfactionisfoundinthemtoacertainextentonly。Wemustknowinancientphilosophyorinthephilosophyofanygivenperiod，whatwearegoingtolookfor。Oratleastwemustknowthatinsuchaphilosophythereisbeforeusadefinitestageinthedevelopmentofthought，andinitthoseformsandnecessitiesofMindwhichliewithinthelimitsofthatstagealonearebroughtintoexistence。ThereslumberintheMindofmoderntimesideasmoreprofoundwhichrequirefortheirawakeningothersurroundingsandanotherpresentthantheabstract，dim，greythoughtofoldentimes。InPlato，forinstance，questionsregardingthenatureoffreedom，theoriginofevilandofsin，providence，&c。，donotfindtheirphilosophicanswer。Onsuchsubjectswecertainlymayinparttaketheordinaryseriousviewsofthepresenttime，andinpartphilosophicallysettheirconsiderationaltogetheraside，orelseconsidersinandfreedomassomethingnegativeonly。ButneithertheoneplannortheothergivesfreedomtoMindifsuchsubjectshaveoncebeenexplicitlyforit，andiftheoppositioninself-consciousnesshasgivenitthepowerofsinkingitsintereststherein。Thecaseissimilarwithregardtoquestionsregardingthelimitsofknowledge，theoppositionbetweensubjectivityandobjectivitywhichhadnotyetcomeupinPlato'sage。Theindependenceofthewithinitselfanditsexplicitexistencewasforeigntohim；manhadnotyetgonebackwithinhimself，hadnotyetsethimselfforthasexplicit。Thesubjectwasindeedtheindividualasfree，butasyetheknewhimselfonlyasinunitywithhisBeing。TheAthenianknewhimselftobefree，assuch，justastheRomancitizenwould，asingenuus。Butthefactthatmanisinandforhimselffree，inhisessenceandasman，freeborn，wasknownneitherbyPlato，Aristotle，Cicero，northeRomanlegislators，eventhoughitisthisconceptionalonewhichformsthesourceoflaw。InChristianitytheindividual，personalmindforthefirsttimebecomesofreal，infiniteandabsolutevalue；Godwillsthatallmenshallbesaved。ItwasintheChristianreligionthatthedoctrinewasadvancedthatallmenareequalbeforeGod，becauseChristhassetthemfreewiththefreedomofChristianity。

Theseprinciplesmakefreedomindependentofanysuchthingsasbirth，standingorculture。Theprogressmadethroughthemisenormous，buttheystillcomeshortofthis，thattobefreeconstitutestheveryideaofman。Thesenseofthisexistentprinciplehasbeenanactiveforceforcenturiesandcenturies，andanimpellingpowerwhichhasbroughtaboutthemosttremendousrevolutions；buttheconceptionandtheknowledgeofthenaturalfreedomofmanisaknowledgeofhimselfwhichisnotold。

IntroductionB。RelationofPhilosophytoOtherDepartmentsofKnowledge。

TheHistoryofPhilosophyhastorepresentthisscienceinthatformoftimeandindividualitiesfromwhichitsoutwardformhasresulted。Sucharepresentationhas，however，toshutoutfromitselftheexternalhistoryofthetime，andtotakeintoaccountonlythegeneralcharacterofthepeopleandtime，andlikewisetheircircumstancesasawhole。Butasamatteroffact，thehistoryofPhilosophydoespresentthischaracter，andthatindeedinthehighestpossibledegree；itsconnectionwithitisoftheclosestkind，andtheparticularappearancepresentedbyaphilosophybelongingtoonespecialperiod，isonlyaparticularaspectorelementinthecharacter。Becauseofthisinwardcorrespondencewehavepartlytoconsidermorecloselytheparticularrelationbornebyaphilosophytoitshistoricalsurroundings，andpartly，butpre-eminently，whatispropertoitself，fromwhichalone，afterseparatingeverythingrelatedhoweverclosely，wecanfixourstandpoint。Thisconnection，whichisnotmerelyexternalbutessential，hasthustwosides，whichwemustconsider。Thefirstisthedistinctlyhistoricalside，thesecondistheconnectionwithothermatters-theconnectionofPhilosophywithReligion，forinstance，bywhichweatonceobtainadeeperconceptionofPhilosophyitself。

1。TheHistoricalSideofThisConnection。

ItisusuallysaidthatpoliticalaffairsandsuchmattersasReligionaretobetakenintoconsiderationbecausetheyhaveexercisedagreatinfluenceonthePhilosophyofthetime，andsimilarlyitexertsaninfluenceuponthem。Butwhenpeoplearecontentwithsuchacategoryas"greatinfluence"

theyplacethetwoinanexternalrelationship，andstartfromthepointofviewthatbothsidesareforthemselvesindependent。Here，however，wemustthinkofthisrelationshipinanothercategory，andnotaccordingtotheinfluenceoreffectofoneupontheother。Thetruecategoryistheunityofallthesedifferentforms，sothatitisoneMindwhichmanifestsitselfin，andimpressesitselfuponthesedifferentelements。

a。OutwardandhistoricalconditionsimposeduponPhilosophy。

Itmustberemarkedinthefirstplace，thatacertainstageisrequisiteintheintellectualcultureofapeopleinorderthatitmayhaveaPhilosophyatall。Aristotlesays，"Manfirstbeginstophilosophizewhenthenecessitiesoflifearesupplied"(Metaphysics，I。2)；becausesincePhilosophyisafreeandnotself-seekingactivity，cravingsofwantmusthavedisappeared，astrength，elevationandinwardfortitudeofmindmusthaveappeared，passionsmustbesubduedandconsciousnesssetfaradvanced，beforewhatisuniversalcanbethoughtof。Philosophymaythusbecalledakindofluxury，insofarasluxurysignifiesthoseenjoymentsandpursuitswhichdonotbelongtoexternalnecessityassuch。Philosophyinthisrespectseemsmorecapableofbeingdispensedwiththananythingelse；butthatdependsonwhatiscalledindispensable。Fromthepointofviewofmind，Philosophymayevenbesaidtobethatwhichismostessential。

b。ThecommencementinHistoryofanintellectualnecessityforPhilosophy。

HowevermuchPhilosophy，asthethoughtandconceptionoftheMindofaparticulartime，isapriori，itisatthesametimejustasreallyaresult，sincethethoughtproducedand，indeed，thelifeandactionareproducedtoproducethemselves。Thisactivitycontainstheessentialelementofanegation，becausetoproduceisalsotodestroy；Philosophyinproducingitself，hasthenaturalasitsstartingpointinordertoabrogateitagain。PhilosophythusmakesitsappearanceatatimewhentheMindofapeoplehasworkeditswayoutoftheindifferenceandstolidityofthefirstlifeofnature，asithasalsodonefromthestandpointoftheemotional，sothattheindividualaimhasblotteditselfout。ButasMindpassesonfromitsnaturalform，italsoproceedsfromitsexactcodeofmoralsandtherobustnessoflifetoreflectionandconception。Theresultofthisisthatitlaysholdofandtroublesthisreal，substantialkindofexistence，thismoralityandfaith，andthustheperiodofdestructioncommences。Furtherprogressisthenmadethroughthegatheringupofthoughtwithinitself。ItmaybesaidthatPhilosophyfirstcommenceswhenaraceforthemostparthasleftitsconcretelife，whenseparationandchangeofclasshavebegun，andthepeopleapproachtowardtheirfall；whenagulfhasarisenbetweeninwardstrivingsandexternalreality，andtheoldformsofReligion，&c。，arenolongersatisfying；whenMindmanifestsindifferencetoitslivingexistenceorrestsunsatisfiedtherein，andmorallifebecomesdissolved。ThenitisthatMindtakesrefugeintheclearspaceofthoughttocreateforitselfakingdomofthoughtinoppositiontotheworldofactuality，andPhilosophyisthereconciliationfollowinguponthedestructionofthatrealworldwhichthoughthasbegun。WhenPhilosophywithitsabstractionspaintsgreyingrey，thefreshnessandlifeofyouthhasgone，thereconciliationisnotareconciliationintheactual，butintheidealworld。ThustheGreekphilosophersheldthemselvesfarremovedfromthebusinessoftheStateandwerecalledbythepeopleidlers，becausetheywithdrewthemselveswithintheworldofthought。

ThisholdsgoodthroughoutallthehistoryofPhilosophy。ItwassowithIonicPhilosophyinthedeclineoftheIonicStatesinAsiaMinor。SocratesandPlatohadnomorepleasureinthelifeoftheStateinAthens，whichwasinthecourseofitsdecline；PlatotriedtobringaboutsomethingbetterwithDionysius。ThusinAthens，withtheruinoftheAthenianpeople，theperiodwasreachedwhenPhilosophyappeared。InRome，PhilosophyfirstexpandedinthedeclineoftheRepublicandofRomanlifeproper，underthedespotismoftheRomanEmperors:atimeofmisfortunefortheworldandofdecayinpoliticallife，whenearlierreligioussystemstotteredandeverythingwasintheprocessofstruggleanddisintegration。WiththedeclineoftheRomanEmpire，whichwassogreat，richandglorious，andyetinwardlydead，theheightandindeedthezenithofancientPhilosophyisassociatedthroughtheNeo-PlatonistsatAlexandria。Itwasalsointhefifteenthandsixteenthcenturies，whentheTeutoniclifeoftheMiddleAgesacquiredanotherform，thatPhilosophyfirstbecametaught，thoughitwaslateronthatitattainedtoindependence。

Beforethat，politicallifestillexistedinunitywithReligion，oriftheStatefoughtagainsttheChurch，theChurchstillkepttheforemostplace，butnowthegulfbetweenChurchandStatecameintoexistence。Philosophythuscomesinatacertainepochonlyinthedevelopmentofthewhole。

c。Philosophyasthethoughtofitstime。

Butmendonotatcertainepochs，merelyphilosophizeingeneral，forthereisadefinitePhilosophywhicharisesamongapeople，andthedefinitecharacterofthestandpointofthoughtisthesamecharacterwhichpermeatesalltheotherhistoricalsidesofthespiritofthepeople，whichismostintimatelyrelatedtothem，andwhichconstitutestheirfoundation。TheparticularformofaPhilosophyisthuscontemporaneouswithaparticularconstitutionofthepeopleamongstwhomitmakesitsappearance，withtheirinstitutionsandformsofgovernment，theirmorality，theirsociallifeandthecapabilities，customsandenjoymentsofthesame；itissowiththeirattemptsandachievementsinartandscience，withtheirreligions，warfaresandexternalrelationships，likewisewiththedecadenceoftheStatesinwhichthisparticularprincipleandformhadmaintaineditssupremacy，andwiththeoriginationandprogressofnewStatesinwhichahigherprinciplefindsitsmanifestationanddevelopment。Mindineachcasehaselaboratedandexpandedinthewholedomainofitsmanifoldnaturetheprincipleoftheparticularstageofself-consciousnesstowhichithasattained。ThustheMindofapeopleinitsrichnessisanorganization，and，likeaCathedral，isdividedintonumerousvaults，passages，pillarsandvestibules，allofwhichhaveproceededoutofonewholeandaredirectedtooneend。Philosophyisoneformofthesemanyaspects。Andwhichisit？Itisthefullestblossom，theNotionofMindinitsentireform，theconsciousnessandspiritualessenceofallthings，thespiritofthetimeasspiritpresentinitself。Themultifariouswholeisreflectedinitasinthesinglefocus，intheNotionwhichknowsitself。

ThePhilosophywhichisessentialwithinChristianitycouldnotbefoundinRome，forallthevariousformsofthewholeareonlytheexpressionofoneandthesamedeterminatecharacter。

Hencepoliticalhistory，formsofgovernment，artandreligionarenotrelatedtoPhilosophyasitscauses，nor，ontheotherhand，isPhilosophythegroundoftheirexistence-oneandallhavethesamecommonroot，thespiritofthetime。Itisonedeterminateexistence，onedeterminatecharacterwhichpermeatesallsidesandmanifestsitselfinpoliticsandinallelseasindifferentelements；itisaconditionwhichhangstogetherinallitsparts，andthevariouspartsofwhichcontainnothingwhichisreallyinconsistent，howeverdiverseandaccidentaltheymayappeartobe，andhowevermuchtheymayseemtocontradictoneanother。Thisparticularstageistheproductoftheonepreceding。Buttoshowhowthespiritofaparticulartimemouldsitswholeactualityanddestinyinaccordancewithitsprinciple，toshowthiswholeedificeinitsconception，isfarfromus-forthatwouldbetheobjectofthewholephilosophicworld-history。ThoseformsaloneconcernuswhichexpresstheprincipleoftheMindinaspiritualelementrelatedtoPhilosophy。

ThisisthepositionofPhilosophyamongstitsvaryingforms，fromwhichitfollowsthatitisentirelyidenticalwithitstime。ButifPhilosophydoesnotstandaboveitstimeincontent，itdoessoinform，because，asthethoughtandknowledgeofthatwhichisthesubstantialspiritofitstime，itmakesthatspirititsobject。InasfarasPhilosophyisinthespiritofitstime，thelatterisitsdeterminedcontentintheworld，althoughasknowledge，Philosophyisaboveit，sinceitplacesitintherelationofobject。Butthisisinformalone，forPhilosophyreallyhasnoothercontent。ThisknowledgeitselfundoubtedlyistheactualityofMind，theself-knowledgeofMindwhichpreviouslywasnotpresent:thustheformaldifferenceisalsoarealandactualdifference。Throughknowledge，Mindmakesmanifestadistinctionbetweenknowledgeandthatwhichis；thisknowledgeisthuswhatproducesanewformofdevelopment。Thenewformsatfirstareonlyspecialmodesofknowledge，anditisthusthatanewPhilosophyisproduced:yetsince，italreadyisawiderkindofspirit，itistheinwardbirth-placeofthespiritwhichwilllaterarriveatactualform。Weshalldealfurtherwiththisintheconcretebelow，andweshallthenseethatwhattheGreekPhilosophywas，entered，intheChristianworld，intoactuality。

IntroductionB。TheRelationofPhilosophytoOtherDepartmentsofKnowledge2。SeparationofPhilosophyfromotherAlliedDepartmentsofKnowledge。

ThehistoryoftheotherSciences，ofcultureandaboveallthehistoryofartandofreligionare，partlyinregardtotheelementscontainedinthem，andpartlytotheirparticularobjects，relatedtothehistoryofPhilosophy。ItisthroughthisrelationshipthatthetreatmentofthehistoryofPhilosophyhasbeensoconfused。Ifitistoconcernitselfwiththepossessionofculturegenerallyandthenwithscientificculture，andthenagainwithpopularmythsandthedogmascontainedonlyinthem，andyetfartherwiththereligiousreflectionswhicharealreadythoughtsofaspeculativekind，andwhichmaketheirappearanceinthem，noboundsarelefttoPhilosophyatall。Thisisso，partlyonaccountoftheamountofmaterialitselfandthelabourrequiredinworkingitupandpreparingit，andpartlybecauseitisinimmediateconnectionwithsomuchelse。Buttheseparationmustnotbemadearbitrarilyorasbychance，butmustbederivedfromfundamentaldeterminations。IfwemerelylookatthenameofPhilosophy，allthismatterwillpertaintoitshistory。

Ishallspeakofthismaterialfromthreepointsofview，forthreerelatedaspectsaretobeeliminatedandseparatedfromPhilosophy。Thefirstoftheseisthatwhichisgenerallyconsideredtobethedomainofscience，andinwhicharesoundthebeginningsofunderstandingthought。Thesecondregionisthatofmythologyandreligion；therelationofPhilosophytothemseemsoftentobeinimicalbothinthetimeoftheGreeksandoftheChristians。Thethirdisthatofphilosophizingandthemetaphysicsoftheunderstanding。WhilewedistinguishwhatisrelatedtoPhilosophy，wemustalsotakenoteoftheelementsinthisrelatedmatterwhichbelongtotheNotionofPhilosophy，butwhichappeartoustobepartiallyseparatedfromit:andthuswemaybecomeacquaintedwiththeNotionofPhilosophy。

a。RelationofPhilosophytoScientificKnowledge。

KnowledgeandthoughtcertainlyformtheelementofwhateverhastodowithparticularsciencesastheyformtheelementofPhilosophy；buttheirsubjectsaremainlyfinitesubjectsandappearance。AcollectionoffactsknownaboutthiscontentisbyitsnatureexcludedfromPhilosophy:neitherthiscontentnorsuchaformhasanythingtodowithit。Butevenifthesciencesaresystematicandcontainuniversalprinciplesandlawsfromwhichtheyproceed，theyarestillrelatedtoalimitedcircleofobjects。Theultimateprinciplesareassumedasaretheobjectsthemselves；thatis，theoutwardexperienceorthefeelingsoftheheart，naturaloreducatedsenseofrightandduty，constitutethesourcefromwhichtheyarecreated。Logicandthedeterminationsandprinciplesofthoughtingeneralareintheirmethodsassumed。

Theformsofthoughtorthepointsofviewandprincipleswhichholdgoodinthesciencesandconstitutetheultimatesupportofalltheirmatter，arenotpeculiartothem，butarecommontotheconditionandcultureofthetimeandofthepeople。Thiscultureconsistsmainlyinthegeneralideasandaims，inthewholeextentoftheparticularintellectualpowersdominatingconsciousnessandlife。Ourconsciousnesshastheseideasandallowsthemtobeconsideredultimatedeterminations；

itmakesuseofthemasguidingandconnectinglinks，butdoesnotknowthemanddoesnotevenmakethemtheobjectsofitsconsideration。Togiveanabstractexample，eachactofconsciousnesshasandrequiresthewholeabstractthought-determinationofBeing。"Thesunisintheheavens，thebunchofgrapesisripe，"andsoonintoinfinitude。Again，inahigherculture，suchrelationsasthoseofcauseandeffectareinvolved，asalsothoseofforceanditsmanifestation。Allitsknowledgeandideasarepermeatedandgovernedbyametaphysicsuchasthis；itisthenetinwhichalltheconcretematterwhichoccupiesmankindinactionandinimpulses，isgrasped。Butthiswebanditsknotsinourordinaryconsciousnessaresunkintoamanifoldmaterial，foritcontainstheobjectsandinterestswhichweknowandwhichwehavebeforeus。Thesecommonthreadsarenotdrawnupandmadeexplicitlytheobjectsofourreflection。

WeGermansseldomnowcountgeneralscientificknowledgeasPhilosophy。Andyettracesofthisarefound，asforinstance，inthefactthatthephilosophicFacultycontainsalltheScienceswhichhavenotastheirimmediateaimtheChurchandState。Inconnectionwiththis，thesignificanceofthenameofphilosophy，whichisevennowanimportantmatterofdiscussioninEngland，comesinquestion。NaturalSciencesareinEnglandcalledPhilosophy。A"PhilosophicJournal"inEngland，editedbyThompson，treatsofChemistry，Agriculture，Manuring，Husbandry，Technology，likeHermbst？dt'sJournal，andgivesinventionsconnectedtherewith。TheEnglishcallphysicalinstruments，suchasthebarometerandthermometer，philosophicalinstruments。Theoriestoo，andespeciallymoralityandthemoralsciences，whicharederivedfromthefeelingsofthehumanheartorfromexperience，arecalledPhilosophy，andfinallythisisalsosowiththetheoriesandprinciplesofPoliticalEconomy。AndthusatleastinEngland，isthenameofPhilosophyrespected。SometimeagoabanquettookplaceunderthepresidencyofLordLiverpool，atwhichtheministerCanningwasalsopresent。ThelatterinreturningthankscongratulatedEnglandinhavingphilosophicprinciplesofgovernmenttherebroughtintooperation。There，atleast，Philosophyisnoby-word。

Inthefirstbeginningsofculture，however，wearemoreoftenmetbythisadmixtureofPhilosophyandgeneralknowledge。Therecomesatimetoanationwhenmindappliesitselftouniversalobjects，when，forexample，inseekingtobringnaturalthingsundergeneralmodesofunderstanding，ittriestolearntheircauses。Thenitissaidthatapeoplebeginstophilosophize，forthiscontenthasthoughtincommonwithPhilosophy。AtsuchatimewefinddeliverancesaboutallthecommoneventsofNature，aswealsofindintellectualmaxims，moralsentences，generalprinciplesrespectingmorality，thewill，duty，andthelike，andthosewhoexpressedthemhavebeencalledwisemenorphilosophers。ThusinthebeginningsofGreekPhilosophywefindthesevensagesandtheIonicPhilosophers。Fromthemanumberofideasanddiscoveriesareconveyedtouswhichseemlikephilosophicpropositions。ThusThales，amongstothers，hasexplainedthattheeclipseofsunandmoonisduetotheinterventionofthemoonorearth。Thisiscalledatheorem。Pythagorasfoundouttheprincipleoftheharmonyofsounds。Othershavehadideasaboutthestars:theheavensweresupposedtobecomposedofperforatedmetal，bywhichweseethroughouttheempyreanregion，theeternalfirewhichsurroundstheworld。Suchpropositionsasproductsoftheunderstanding，donotbelongtothehistoryofPhilosophy，althoughtheyimplythatthemerelysensuousgazehasbeenleftbehindasalsotherepresentationofthoseobjectsbytheimaginationonly。Earthandheaventhusbecomeunpeopledwithgods，becausetheunderstandingdistinguishesthingsintheiroutwardandnaturalqualitiesfromMind。

Inalatertimetheepochoftherevivalinthesciencesisasnoteworthyinthisrespect。Generalprinciplesregarding，thestate，&c。，weregivenexpressionto，andinthemaphilosophicsidecannotbemistaken。TothisplacethephilosophicsystemsofHobbesandDescartesbelong:thewritingsofthelattercontainphilosophicprinciples，buthisPhilosophyofNatureisquiteempirical。

HugeGrotiuscomposedaninternationallawinwhichwhatwashistoricallyheldbythepeopleaslaw，theconsensusgentium，wasamainelement。Thoughearlier，medicinewasacollectionofisolatedfactsandatheosophiccombinationmixedupwithastrology，&c。(itisnotsolongagosincecureswereeffectedbysacredrelics)，amodeofregardingnaturecameintovogueaccordingtowhichmenwentforthtodiscoverthelawsandforcesofNature。Theapriorireasoningregardingnaturalthings，accordingtothemetaphysicsoftheScholasticPhilosophyortoReligion，hasnowbeengivenup。ThePhilosophyofNewtoncontainsnothingbutNaturalScience，thatis，theknowledgeofthelaws，forces，andgeneralconstitutionofNature，derivedfromobservationandfromexperience。HowevermuchthismayseemtobecontrarytotheprincipleofPhilosophy，ithasincommonwithitthefactthatthebasesofbothareuniversal，andstillfurtherthatIhavemadethisexperience，thatitrestsonmyconsciousnessandobtainsitssignificancethroughme。

Thisformisinitsgeneralaspectantagonistictothepositive，andhascomeforwardasparticularlyopposedtoReligionandtothatwhichispositiveinit。If，intheMiddleAges，theChurchhaditsdogmasasuniversaltruths，man，onthecontrary，hasnowobtainedfromthetestimonyofhis"ownthought，"feelingandideas，amistrustofthese。Itismerelytoberemarkedofthisthat"myownthought"isinitselfapleonasm，becauseeachindividualmustthinkforhimself，andnoonecandosoforanother。Similarlythisprinciplehasturnedagainsttherecognizedconstitutionsandhassoughtdifferentprinciplesinstead，bythemtocorrecttheformer。UniversalprinciplesoftheStatehavenowbeenlaiddown，whileearlier，becausereligionwaspositive，thegroundofobedienceofsubjectstoprincesandofallauthoritywerealsoso。Kings，astheanointedoftheLord，inthesensethatJewishkingswereso，derivedtheirpowerfromGod，andhadtogiveaccounttoHimalone，becauseallauthorityisgivenbyGod。Sofartheologyandjurisprudencewereonthewholefixedandpositivesciences，whereverthispositivecharactermighthavebeenderived。Againstthisexternalauthorityreflectionhasbeenbroughttobear，andthus，especiallyinEngland，thesourceofpublicandcivillawbecamenolongermereauthorityderivedfromGodliketheMosaicLaw。

Fortheauthorityofkingsotherjustificationwassought，suchastheendimpliedintheState，thegoodofthepeople。Thisformsquiteanothersourceoftruth，anditisopposedtothatwhichisrevealed，givenandpositive。Thissubstitutionofanothergroundthanthatofauthorityhasbeencalledphilosophizing。

Theknowledgewasthenaknowledgeofwhatisfinite-theworldofthecontentofknowledge。

Becausethiscontentproceededthroughthepersonalinsightofhumanreason，manhasbecomeindependentinhisactions。ThisindependenceoftheMindisthetruemomentofPhilosophy，althoughtheNotionofPhilosophythroughthisformaldetermination，whichlimitsittofiniteobjects，hasnotyetbeenexhausted。Thisindependentthoughtisrespected，hasbeencalledhumanwisdomorworldlywisdom，forithashadwhatisearthlyasitsobject，andittookitsoriginintheworld。ThiswasthemeaningofPhilosophy，andmendidrightlytocallitworldlywisdom。

FrederickvonSchlegelrevivedthisby-nameforPhilosophy，anddesiredtoindicatebyitthatwhatconcernshigherspheres，suchasreligion，mustbekeptapart；andhehadmanyfollowers。

Philosophy，indeed，occupiesitselfwithfinitethings，but，accordingtoSpinoza，asrestinginthedivineIdea:ithasthusthesameendasreligion。TothefinitescienceswhicharenowseparatedalsofromPhilosophy，theChurchesobjectedthattheyledmenawayfromGod，sincetheyhaveasobjectsonlywhatisfinite。Thisdefectinthem，conceivedoffromthepointofviewofcontent，leadsustotheseconddepartmentalliedtoPhilosophy，thatis，toReligion。

b。RelationofPhilosophytoReligion。

AsthefirstdepartmentofknowledgewasrelatedtoPhilosophyprincipallybymeansofformalandindependentknowledge，Religion，thoughinitscontentquitedifferentfromthisfirstkindorsphereofknowledge，isthroughitrelatedtoPhilosophy。Itsobjectisnottheearthlyandworldly，buttheinfinite。InthecaseofartandstillmoreinthatofReligion，Philosophyhasincommonacontentcomposedentirelyofuniversalobjects；theyconstitutethemodeinwhichthehighestIdeaisexistentfortheunphilosophicalfeeling，theperceivingandimaginingconsciousness。InasmuchasintheprogressofcultureintimethemanifestationofReligionprecedestheappearanceofPhilosophy，thiscircumstancemustreallybetakenaccountof，andtheconditionsrequisiteforbeginningtheHistoryofPhilosophyhavetodependonthis，becauseithastobeshowninhowfarwhatpertainstoReligionistobeexcludedfromit，andthatacommencementmustnotbemadewithReligion。

InReligion，racesofmenhaveundoubtedlyexpressedtheirideaofthenatureoftheworld，thesubstanceofnatureandofintellectandtherelationofmanthereto。AbsoluteBeingisheretheobjectoftheirconsciousness；andassuch，isforthempre-eminentlythe"other，"a"beyond，"

nearerorfurtheroff，moreorlessfriendlyorfrightfulandalarming。Intheactandformsofworshipthisoppositionisremovedbyman，andheraiseshimselftotheconsciousnessofunitywithhisBeing，tothefeelingof，ordependenceon，theGraceofGod，inthatGodhasreconciledmankindtoHimself。Inconception，withtheGreeks，forinstance，thisexistenceistomanonewhichisalreadyinandforitselfandfriendly，andthusworshipisbuttheenjoymentofthisunity。Thisexistenceisnowreasonwhichisexistentinandforitself，theuniversalandconcretesubstance，theMindwhosefirstcauseisobjectivetoitselfinconsciousness；itthusisarepresentationofthislastinwhichnotonlyreasoningeneral，buttheuniversalinfinitereasonis。Wemust，therefore，comprehendReligion，asPhilosophy，beforeeverythingelse，whichmeanstoknowandapprehenditinreason；foritistheworkofself-revealingreasonandisthehighestformofreason。Suchideasasthatpriestshaveframedapeople'sReligioninfraudandself-interestareconsequentlyabsurd；

toregardReligionasanarbitrarymatteroradeceptionisasfoolishasitisperverted。PriestshaveoftenprofanedReligion-thepossibilityofwhichisaconsequenceoftheexternalrelationsandtemporalexistenceofReligion。Itcanthus，inthisexternalconnection，belaidholdofhereandthere，butbecauseitisReligion，itisreallythatwhichstandsfirmagainstfiniteendsandtheircomplicationsandconstitutesaregionexaltedhighabovethem。ThisregionofMindisreallytheHolyplaceofTruthitself，theHolyplaceinwhicharedissolvedtheremainingillusionsofthesensuousworld，offiniteideasandends，andofthesphereofopinionandcaprice。

Inasmuchasitreallyisthecontentofreligions，thisrationalmattermightnowseemtobecapableofbeingabstractedandexpressedasanumberofhistoricaltheorems。PhilosophystandsonthesamebasisasReligionandhasthesameobject-theuniversalreasonexistinginandforitself；

Minddesirestomakethisobjectitsown，asisdonewithReligionintheactandformofworship。

Buttheform，asitispresentinReligion，isdifferentfromwhatisfoundtobecontainedinPhilosophy，andonthisaccountahistoryofPhilosophyisdifferentfromahistoryofReligion。

Worshipisonlytheoperationofreflection；Philosophyattemptstobringaboutthereconciliationbymeansofthinkingknowledge，becauseMinddesirestotakeupitsBeingintoitself。Philosophyisrelatedintheformofthinkingconsciousnesstoitsobject；withReligionitisdifferent。ButthedistinctionbetweenthetwoshouldnotbeconceivedofsoabstractlyastomakeitseemthatthoughtisonlyinPhilosophyandnotinReligion。Thelatterhaslikewiseideasanduniversalthoughts。Becausebotharesonearlyrelated，itisanoldtraditioninthehistoryofPhilosophytodeducePhilosophyfromPersian，Indian，orsimilarphilosophy，acustomwhichisstillpartlyretainedinallhistoriesofPhilosophy。Forthisreason，too，itisalegenduniversallybelieved，thatPythagoras，forinstance，receivedhisPhilosophyfromIndiaandEgypt；thefameofthewisdomofthesepeople，whichwisdomisunderstoodalsotocontainPhilosophy，isanoldone。TheOrientalideasandreligiousworshipwhichprevailedthroughouttheWestuptothetimeoftheRomanEmpire，likewisebearthenameofOrientalPhilosophy。TheChristianReligionandPhilosophyarethoughtofintheChristianworld，asmoredefinitelydivided；intheseEasterndays，ontheotherhand，ReligionandPhilosophyarestillconceivedofasoneinsofarasthatthecontenthasremainedintheforminwhichitisPhilosophy。ConsideringtheprevalenceoftheseideasandinordertohaveadefinitelimittotherelationsbetweenahistoryofPhilosophyandreligiousideas，itisdesirabletonotesomefurtherconsiderationsastotheformwhichseparatesreligiousideasfromphilosophicaltheorems。

Religionhasnotonlyuniversalthoughtasinwardcontentimplicitecontainedinitsmyths，ideas，imaginationsandinitsexactandpositivehistories，sothatwerequirefirstofalltodigthiscontentoutofsuchmythsintheformoftheorems，butitoftenhasitscontentexpliciteintheformofthought。InthePersianandIndianReligionsverydeep，sublimeandspeculativethoughtsareevenexpressed。Indeed，inReligionweevenmeetphilosophiesdirectlyexpressed，asinthePhilosophyoftheFathers。ThescholasticPhilosophyreallywasTheology；thereisfoundinitaunionor，ifyouwill，amixtureofTheologyandPhilosophywhichmayverywellpuzzleus。Thequestionwhichconfrontsusontheonesideis，howPhilosophydiffersfromTheology，asthescienceofReligion，orfromReligionasconsciousness？Andthen，inhowfarhaveweinthehistoryofPhilosophytotakeaccountofwhatpertainstoReligion？Forthereplytothislastquestionthreeaspectshaveagaintobedealtwith；firstofallthemythicalandhistoricalaspectofReligionanditsrelationtoPhilosophy；inthesecondplacethetheoremsandspeculativethoughtsdirectlyexpressedinReligion；andinthethirdplacewemustspeakofPhilosophywithinTheology。

A。DifferencebetweenPhilosophyandReligion。

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