TheconsiderationofthemythicalaspectofReligionorthehistoricalandpositivesidegenerally，isinteresting，becausefromitthedifferenceinrespectofformwillshowinwhatthiscontentisantagonistictoPhilosophy。Indeed，takeninitsconnections，itsdifferencepassesintoapparentinconsistency。Thisdiversityisnotonlyfoundinourcontemplationbutformsaverydefiniteelementinhistory。ItisrequiredbyPhilosophythatitshouldjustifyitsbeginninganditsmannerofknowledge，andPhilosophyhasthusplaceditselfinoppositiontoReligion。OntheotherhandPhilosophyiscombatedandcondemnedbyReligionandbytheChurches。TheGreekpopularreligionindeed，proscribedseveralphilosophers；buttheoppositionisevenmoreapparentintheChristianChurch。ThequestionisthusnotonlywhetherregardistobepaidtoReligioninthehistoryofPhilosophy，forithasbeenthecasethatPhilosophyhaspaidattentiontoReligion，andthelattertotheformer。Sinceneitherofthetwohasallowedtheothertorestundisturbed，wearenotpermittedtodosoeither。Oftheirrelations，therefore，wemustspeakdefinitely，openlyandhonestly-aborderlaquestion，astheFrenchsay。Wemustnothesitate，asifsuchadiscussionweretoodelicate，nortrytohelpourselvesoutbybeatingaboutthebush；normustweseektofindevasionsorshifts，sothatintheendnoonecantellwhatwemean。WemustnotseemtowishtoleaveReligionalone。ThisisnothingelsethantoappeartowishtoconcealthefactthatPhilosophyhasdirecteditseffortsagainstReligion。Religion，thatis，thetheologians，areindeedthecauseofthis；theyignorePhilosophy，butonlyinorderthattheymaynotbecontradictedintheirarbitraryreasoning。
ItmayappearasifReligiondemandedthatmanshouldabstainfromthinkingofuniversalmattersandPhilosophybecausetheyaremerelyworldlywisdomandrepresenthumanoperations。Humanreasonishereopposedtothedivine。Menare，indeed，wellaccustomedtoadistinctionbetweendivineteachingandlawsandhumanpowerandinventions，suchthatunderthelattereverythingiscomprehendedwhichinitsmanifestationproceedsfromtheconsciousness，theintelligenceorthewillofmankindwhichmakesallthisopposedtotheknowledgeofGodandtothingsrendereddivinebydivinerevelation。Butthedepreciationofwhatishumanexpressedbythisoppositionisthendrivenfurtherstill，inasmuchaswhileitimpliesthefurtherviewthatmaniscertainlycalledupontoadmirethewisdomofGodinNature，andthatthegrain，themountains，thecedarsofLebanoninalltheirglory，thesongofthebirdsinthebough，thesuperiorskillandthedomesticinstinctsofanimalsareallmagnifiedasbeingtheworkofGod，italsoimpliesthatthewisdom，goodnessandjusticeofGodis，indeed，pointedoutinhumanaffairs，butnotsomuchinthedispositionorlawsofmanorinactionsperformedvoluntarilyandintheordinaryprogressoftheworld，asinhumandestiny，thatis，inthatwhichisexternalandevenarbitraryinrelationtoknowledgeandfree-will。ThuswhatisexternalandaccidentalisregardedasemphaticallytheworkofGod，andwhathasitsrootinwillandconscience，astheworkofman。Theharmonybetweenoutwardrelations，circumstancesandeventsandthegeneralaimsofmaniscertainlysomethingofahigherkind，butthisisthecaseonlyforthereasonthatthisharmonyisconsideredwithrespecttoendswhicharehumanandnotnaturalsuchasthosepresentinthelifeofasparrowwhichfindsitsfood。Butifthesummitofeverythingisfoundinthis，thatGodrulesoverNature，whatthenisfree-will？DoesHenotruleoverwhatisspiritual，orrathersinceHehimselfisspiritual，inwhatisspiritual？andisnottheruleroverorinthespiritualregionhigherthanaruleroverorinNature？ButisthatadmirationofGodasrevealedinnaturalthingsassuch，intreesandanimalsasopposedtowhatishuman，farremovedfromthereligionoftheancientEgyptians，whichderiveditsknowledgeofwhatisdivinefromtheibis，orfromcatsanddogs？ordoesitdifferfromthedeplorableconditionoftheancientandthemodernIndians，whoheldandstillholdcowsandapesinreverence，andarescrupulouslyconcernedforthemaintenanceandnourishmentoftheseanimals，whiletheyallowmentosufferhunger；whowouldcommitacrimebyremovingthepangsofstarvationthroughtheirslaughterorevenbypartakingoftheirfood？
ItseemstobeexpressedbysuchaviewthathumanactionasregardsNatureisungodly；thattheoperationsofNaturearedivineoperations，butwhatmanproducesisungodly。Buttheproductionsofhumanreasonmight，atleast，beesteemedasmuchasNature。Insodoing，however，wecedelesstoreasonthanispermittedtous。Ifthelifeandtheactionofanimalsbedivine，humanactionmuststandmuchhigher，andmustbeworthytobecalleddivineinaninfinitelyhighersense。Thepre-eminenceofhumanthoughtmustforthwithbeavowed。Christsaysonthissubject(Matt。vi。26-30)，"Beholdthefowlsoftheair，"(inwhichwemayalsoincludetheIbisandtheKokilas，)"areyenotmuchbetterthanthey？Wherefore，ifGodsoclothethegrassofthefield，whichto-dayis，andto-morrowiscastintotheoven，shallHenotmuchmoreclotheyou？"Thesuperiorityofman，oftheimageofGod，toanimalsandplantsisindeedimplicitlyandexplicitlyestablished，butinaskingwhereinthedivineelementistobesoughtandseen-inmakinguseofsuchexpressions-noneofthesuperior，butonlytheinferiornature，isindicated。Similarly，inregardtotheknowledgeofGod，itisremarkablethatChristplacestheknowledgeofandfaithinHimnotinanyadmirationofthecreaturesofnaturenorinmarvellingatanyso-calleddominionoverthem，norinsignsandwonders，butinthewitnessoftheSpirit。SpiritisinfinitelyhighaboveNature，inittheDivineNaturemanifestsitselfmorethaninNature。
Buttheforminwhichtheuniversalcontentwhichisinandforitself，firstbelongstoPhilosophyistheformofThought，theformoftheuniversalitself。InReligion，however，thiscontentisforimmediateandoutwardperception，andfurtherforideaandsensationthroughart。Theimportisforthesensuousnature；itistheevidenceoftheMindwhichcomprehendsthatcontent。Tomakethisclearer，thedifferencemustberecollectedbetweenthatwhichweareandhave，andhowweknowthesame-thatis，inwhatmannerweknowitandhaveitasourobject。Thisdistinctionisaninfinitelyimportantmatter，anditaloneisconcernedinthecultureofracesandofindividuals。Wearemenandhavereason；whatishuman，oraboveall，whatisrationalvibrateswithinus，bothinourfeelings，mindandheartandinoursubjectivenaturegenerally。Itisinthiscorrespondingvibrationandinthecorrespondingmotioneffectedthataparticularcontentbecomesourownandislikeourown。Themanifoldnatureofthedeterminationswhichitcontainsisconcentratedandwraptupwithinthisinwardnature-anobscuremotionofMindinitselfandinuniversalsubstantiality。Thecontentisthusdirectlyidenticalwiththesimpleabstractcertaintyofourselvesandwithself-consciousness。ButMind，becauseitisMind，isastrulyconsciousness。Whatisconfinedwithinitselfinitssimplicitymustbeobjectivetoitselfandmustcometobeknown。Thewholedifferenceliesinthemannerandmethodofthisobjectivity，andhenceinthemannerandmethodofconsciousness。
Thismethodandmannerextendsfromthesimpleexpressionofthedullnessofmerefeelingtothemostobjectiveform，tothatwhichisinandforitselfobjective，toThought。Themostsimple，mostformalobjectivityistheexpressionofanameforthatfeelingandforthestateofmindaccordingwithit，asseeninthesewords，worship，prayer，etc。Such。expressionsas"Letuspray"and"Letusworship"aresimplytherecallingofthatfeeling。But"LetusthinkaboutGod"bringswithitsomethingmore；itexpressestheabsolutelyembracingcontentofthatsubstantialfeeling，andtheobject，whichdiffersfrommeresensationassubjectiveself-consciousactivity；orwhichiscontentdistinguishedfromthisactivityasform。Thisobject，however，comprehendinginitselfthewholesubstantialcontent，isitselfstillundevelopedandentirelyundetermined。Todevelopthatcontent，tocomprehend，expressandbringtoconsciousnessitsrelations，isthecommencement，creationandmanifestationofReligion。Theforminwhichthisdevelopedcontentfirstpossessesobjectivityisthatofimmediateperception，ofsensuousideaorofamoredefinedideadeducedfromnatural，physicalormentalmanifestationsandconditions。
Artbringsaboutthisconsciousness，inthatitgivespermanenceandcohesiontothefleetingvisibleappearancethroughwhichobjectivitypassesinsensation。Theshapeless，sacredstone，themoreplace，orwhateveritistowhichthedesireforobjectivityfirstattachesitself，receivesfromart，form，feature，determinatecharacterandcontentwhichcanbeknownandwhichisnowpresentforconsciousness。Arthasthusbecometheinstructressofthepeople。ThiswasthecasewithHomerandHesiodforinstance，who，accordingtoHerodotus(II。53)，"MadetheGreekstheirTheogony，"becausetheyelevatedandconsolidatedideasandtraditionsinunisonwiththespiritofthepeople，whereverandinwhateverconfusiontheymightbefound，intodefiniteimagesandideas。Thisisnottheartwhichmerelygivesexpressioninitsownwaytothecontent，alreadyperfectlyexpressed，ofaReligionwhichinthought，ideaandwordshasalreadyattainedcompletedevelopment；thatistosay，whichputsitsmatterintostone，canvas，orwordsasisdonebymodernart，which，indealingeitherwithreligiousorwithhistoricalobjects，takesasitsgroundworkideasandthoughtswhicharealreadythere。TheconsciousnessofthisReligionisrathertheproductofthinkingimagination，orofthoughtwhichcomprehendsthroughtheorganofimaginationaloneandfindsexpressioninitsforms。
IftheinfiniteThought，theabsoluteMind，hasrevealedanddoesrevealitselfintrueReligion，thatinwhichitrevealsitselfistheheart，therepresentingconsciousnessandtheunderstandingofwhatisfinite。Religionisnotmerelydirectedtoeverysortofculture。"TothepooristheGospelpreached，"butitmustasbeingReligionexpresslydirectedtowardsheartandmind，enterintothesphereofsubjectivityandconsequentlyintotheregionoffinitemethodsofrepresentation。Intheperceivingand，withreferencetoperceptions，reflectingconsciousness，manpossessesforthespeculativerelationsbelongingtotheabsolute，onlyfiniterelations，whethertakeninanexactorinasymbolicalsense，toservehimtocomprehendandexpressthosequalitiesandrelationshipsoftheinfinite。
InReligionastheearliestandtheimmediaterevelationsofGod，theformofrepresentationandofreflectingfinitethoughtcannotbetheonlyforminwhichHegivesexistencetoHimselfinconsciousness，butitmustalsoappearinthisform，forsuchaloneiscomprehensibletoreligiousconsciousness。Tomakethisclearer，somethingmustbesaidastowhatisthemeaningofcomprehension。Ontheonehand，ashasbeenremarkedabove，thereisinitthesubstantialbasisofcontent，which，comingtoMindasitsabsoluteBeing，affectsitinitsinnermost，findsanansweringchord，andtherebyobtainsfromitconfirmation。Thisisthefirstabsoluteconditionnecessarytocomprehension；whatisnotimplicitlytherecannotcomewithinitorbeforit-thatis，acontentwhichisinfiniteandeternal。Forthesubstantialasinfinite，isjustthatwhichhasnolimitationsinthattowhichitisrelated，forelseitwouldbelimitedandnotthetruesubstantial。AndMindisthatalonewhichisnotimplicit，whichisfiniteandexternal；forwhatisfiniteandexternalisnolongerwhatisimplicitbutwhatisforanother，whathasenteredintoarelation。But，ontheotherhand，becausethetrueandeternalmustbeforMind，becomeknown，thatis，enterintofiniteconsciousness，theMindforwhichitis，isfiniteandthemannerofitsconsciousnessconsistsintheideasandformsoffinitethingsandrelations。Theseformsarefamiliarandwellknowntoconsciousness，theordinarymodeoffinality，whichmodeithasappropriatedtoitself，havingconstitutedittheuniversalmediumofitsrepresentation，intowhicheverythingthatcomestoconsciousnessmustberesolvedinorderthatitmaygaveandknowitselftherein。
TheassertionofReligionisthatthemanifestationofTruthwhichisrevealedtousthroughit，isonewhichisgiventomanfromoutside，andonthisaccountitisalsoassertedthatmanhashumblytoassenttoit，becausehumanreasoncannotattaintoitbyitself。TheassertionofpositiveReligionisthatitstruthsexistwithouthavingtheirsourceknown，sothatthecontentasgiven，isonewhichisaboveandbeyondreason。Bymeansofsomeprophetorotherdivineinstrument，thetruthismadeknown:justasCeresandTriptolemuswhointroducedagricultureandmatrimony，forsodoingwerehonouredbytheGreeks，menhaverenderedthankstoMosesandtoMahomed。ThroughwhateverindividualtheTruthmayhavebeengiven，theexternalmatterishistorical，andthisisindifferenttotheabsolutecontentandtoitself，sincethepersonisnottheimportofthedoctrine。
ButtheChristianReligionhasthischaracteristicthatthePersonofChristinHischaracteroftheSonofGod，HimselfpartakesofthenatureofGod。IfChristbeforChristiansonlyateacherlikePythagoras，SocratesorColumbus，therewouldbeherenouniversaldivinecontent，norevelationorknowledgeimpartedabouttheNatureofGod，anditisregardingthisalonethatwedesiretoobtainknowledge。
Whateverstageitmayitselfhavereached，theTruthmustundoubtedlyinthefirstplacecometomenfromwithoutasapresentobject，sensuouslyrepresented，justasMosessawGodinthefierybush，andastheGreekbroughtthegodintoconsciousbeingbymeansofsculptureorotherrepresentations。Butthereisthefurtherfact，thatneitherinReligionnorinPhilosophydoesthisexternalformremain，norcanitsoremain。Aformoftheimaginationoranhistoricalform，suchasChrist，mustforthespiritbespiritual；andthusitceasestobeanexternalmatter，seeingthattheformofexternalityisdead。WemustknowGod"inSpiritandinTruth。"HeistheabsoluteandactualSpirit。TherelationbornebythehumanspirittothisSpiritinvolvethefollowingconsiderations。
WhenmandeterminestoadoptaReligionheaskshimself，"Whatisthegroundofmyfaith？"TheChristianReligionreplies-"TheSpirit'switnesstoitscontent。"ChristreprovedthePhariseesforwishingtoseemiracles；theSpiritalonecomprehendsSpirit，themiracleisonlyapresentimentofthatSpirit；andifthemiraclebethesuspensionofnaturallaws，Spirititselfistherealmiracleintheoperationsofnature。Spiritinitselfismerelythiscomprehensionofitself。ThereisonlyoneSpirit，theuniversaldivineSpirit。Notthatitismerelyeverywhere；itisnottobecomprehendedaswhatiscommontoeverything，asanexternaltotality，tobefoundinmanyorinallindividuals，whichareessentiallyindividuals；butitmustbeunderstoodasthatwhichpermeatesthrougheverything，astheunityofitselfandofasemblanceofits"other，"asofthesubjectiveandparticular。Asuniversal，itisobjecttoitself，andthusdeterminedasaparticular，itisthisindividual:butasuniversalitreachesoverthisits"other，"sothatits"other"anditselfarecomprisedinone。Thetrueuniversalityseems，popularlyexpressed，tobetwo-whatiscommontotheuniversalitselfandtotheparticular。Adivisionisformedintheunderstandingofitself，andtheSpiritistheunityofwhatisunderstoodandtheunderstandingperson。ThedivineSpiritwhichiscomprehended，isobjective；
thesubjectiveSpiritcomprehends。ButSpiritisnotpassive，orelsethepassivitycanbemomentaryonly；thereisonespiritualsubstantialunity。ThesubjectiveSpiritistheactive，buttheobjectiveSpiritisitselfthisactivity；theactivesubjectiveSpiritisthatwhichcomprehendsthedivine，andinitscomprehensionofititisitselfthedivineSpirit。TherelationofSpirittoselfaloneistheabsolutedetermination；thedivineSpiritlivesinitsowncommunionandpresence。ThiscomprehensionhasbeencalledFaith，butitisnotanhistoricalfaith；weLutherans-IamaLutheranandwillremainthesame-haveonlythisoriginalfaith。ThisunityisnottheSubstanceofSpinoza，buttheapprehendingSubstanceinself-consciousnesswhichmakesitselfeternalandrelatestouniversality。Thetalkaboutthelimitationsofhumanthoughtisfutile；toknowGodistheonlyendofReligion。ThetestimonyoftheSpirittothecontentofReligionisitselfReligion；itisatestimonythatbothbearswitnessandatthesametimeisthatwitness。TheSpiritprovesitself，anddoessofirstintheproof；itisonlyprovedbecauseitprovesitselfandshowsormanifestsitself。
Ithasfarthertobesaid，thatthistestimony，thisinwardstirringandself-consciousness，revealsitself，whileintheenshroudedconsciousnessofdevotionitdoesnotarriveattheproperconsciousnessofanobject，butonlyattheconsciousnessofimmersioninabsoluteBeing。ThispermeatingandpermeatedSpiritnowentersintoconception；Godgoesforthintothe"other"andmakesHimselfobjective。Allthatpertainstorevelationanditsreception，andwhichcomesbeforeusinmythology，hereappears；everythingwhichishistoricalandwhichbelongstowhatispositivehashereitsproperplace。Tospeakmoredefinitely，wenowhavetheChristwhocameintotheworldnearlytwothousandyearsago。ButHesays，"Iamwithyouevenuntotheendsoftheearth；
wheretwoorthreearegatheredtogetherinMyName，therewillIbeinthemidst。"Ishallnotbeseenofyouintheflesh，but"TheSpiritofTruthwillguideyouintoallTruth。"Theexternalisnotthetruerelation；itwilldisappear。
Thetwostageshaveherebeengiven，thefirstofwhichisthestageofdevotion，ofworship，suchasthatreachedinpartakingoftheCommunion。ThatistheperceptionofthedivineSpiritinthecommunityinwhichthepresent，indwelling，livingChristasself-consciousnesshasattainedtoactuality。Thesecondstageisthatofdevelopedconsciousness，whenthecontentbecomestheobject；herethispresent，indwellingChristretreatstwothousandyearstoasmallcornerofPalestine，andisanindividualhistoricallymanifestedfarawayatNazarethorJerusalem。ItisthesamethingintheGreekReligionwherethegodpresentindevotionchangesintoprosaicstatuesandmarble；orinpainting，wherethisexternalityislikewisearrivedat，whenthegodbecomesmerecanvasorwood。TheSupperis，accordingtotheLutheranconception，ofFaithalone；itisadivinesatisfaction，andisnotadoredasifitweretheHost。Thusasacredimageisnomoretousthanisastoneorthing。Thesecondpointofviewmustindeedbethatwithwhichconsciousnessbegins；itmuststartfromtheexternalcomprehensionofthisform:itmustpassivelyacceptreportandtakeitupintomemory。Butifitremainwhereitis，thatistheunspiritualpointofview:toremainfixedinthissecondstandpointinthisdeadfar-awayhistoricdistance，istorejecttheSpirit。
ThesinsofhimwholiesagainsttheHolyGhostcannotbeforgiven。Thatlieistherefusaltobeauniversal，tobeholy，thatistomakeChristbecomedivided，separated，tomakeHimonlyanotherpersonasthisparticularpersoninJudea；orelsetosaythatHenowexists，butonlyfarawayinHeaven，orinsomeotherplace，andnotinpresentactualformamongstHispeople。Themanwhospeaksofthemerelyfinite，ofmerelyhumanreason，andofthelimitstomerereason，liesagainsttheSpirit，fortheSpiritasinfiniteanduniversal，asself-comprehension，comprehendsitselfnotina"merely"norinlimits，norinthefiniteassuch。Ithasnothingtodowiththis，foritcomprehendsitselfwithinitselfalone，initsinfinitude。
IfitbesaidofPhilosophy，thatitmakesrealitythesubjectofitsknowledge，theprincipalpointisthattherealityshouldnotbeoneoutsideofthatofwhichitisthereality。Forexample，iffromtherealcontentofabook，Iabstractthebinding，paper，ink，language，themanythousandlettersthatarecontainedinit，thesimpleuniversalcontentasreality，isnotoutsideofthebook。Similarlylawisnotoutsideoftheindividual，butitconstitutesthetrueBeingoftheindividual。TherealityofmyMindisthusinmyMinditselfandnotoutsideofit；itismyrealBeing，myownsubstance，withoutwhichIamwithoutexistence。Thisrealityis，sotospeak，thecombustiblematerialwhichmaybekindledandlitupbytheuniversalrealityassuchasobjective；andonlysofarasthisphosphorusisinmen，iscomprehension，thekindlingandlightingup，possible。Feeling，anticipation，knowledgeofGod，areonlythusinmen；withoutsuch，thedivineMindwouldnotbetheinandforitselfUniversal。Realityisitselfarealcontentandnotthedestituteofcontentandundetermined；yet，asthebookhasothercontentbesides，thereisintheindividualmindalsoagreatamountofothermatterwhichbelongsonlytothemanifestationofthisreality，andtheindividualsurroundedwithwhatisexternal，mustbeseparatedfromthisexistence。SincerealityisitselfSpiritandnotanabstraction，"GodisnotaGodforthedeadbutfortheliving，"andindeedforlivingspirits。
ThegreatCreatorwasaloneAndexperienceddesire，ThereforeHecreatedSpirits，HolymirrorsofHisholiness。
ThenoblestBeingHefoundnoequal；
Fromoutthebowlofallthespiritualworld，TheresparkleduptoHiminfinitude。
Religionisalsothepointofviewfromwhichthisexistenceisknown。ButasregardsthedifferentformsofknowledgeexistinginReligionandPhilosophy，PhilosophyappearstobeopposedtotheconceptioninReligionthattheuniversalmindfirstshowsitselfasexternal，intheobjectivemodeofconsciousness。Worship，commencingwiththeexternal，thenturnsagainstandabrogatesitashasjustbeensaid，andthusPhilosophyisjustifiedthroughtheactsandformsofworship，andonlydoeswhattheydo。Philosophyhastodealwithtwodifferentobjects；firstasintheReligionpresentinworship，withthesubstantialcontent，thespiritualsoul，andsecondlywithbringingthisbeforeconsciousnessasobject，butintheformofthought。PhilosophythinksandconceivesofthatwhichReligionrepresentsastheobjectofconsciousness，whetheritisastheworkoftheimaginationorasexistentfactsinhistory。Theformoftheknowledgeoftheobjectis，inreligiousconsciousness，suchaspertainstotheordinaryidea，andisthusmoreorlesssensuousinnature。
InPhilosophywedonotsaythatGodbegotaSon，whichisarelationderivedfromnaturallife。
Thought，orthesubstanceofsucharelation，isthereforestillrecognizedinPhilosophy。SincePhilosophythinksitsobject，ithastheadvantageofunitingthetwostagesofreligiousconsciousness-whichinReligionaredifferentmoments-intooneunityinphilosophicthought。
Itisthesetwoformswhicharedifferentfromoneanotherandwhich，asopposed，maythereforeseemtobemutuallyconflicting；anditisnaturalanditnecessarilyseemstobethecase，thatonfirstdefinitelycomingtoviewtheyaresotospeakconsciousoftheirdiversity，andhenceatfirstappearasinimicaltooneanother。Thefirststageintheorderofmanifestationisdefiniteexistence，oradeterminateBeing-for-selfasopposedtotheother。ThelaterformisthatThoughtembracesitselfintheconcrete，immersesitselfinitself，andMind，assuch，comesinittoconsciousness。Intheearlierstage，Mindisabstract，andinthisconstraintitknowsitselftobedifferent，andinoppositiontotheother。Whenitembracesitselfintheconcrete，itisnomoresimplyconfinedindeterminateexistence，onlyknowingorpossessingitselfinthatdiversity，butitistheUniversalwhich，inasmuchasitdeterminesitself，containsits"other"withinitself。Asconcreteintelligence，Mindthuscomprehendsthesubstantialintheformwhichseemedtodifferfromit，ofwhichithadonlygraspedtheoutwardmanifestationandhadturnedawayfromit；itrecognizesitselfinitsinwardcontent，andsoitforthefirsttimegraspsitsobject，anddealsjusticetoitsopposite。
Generallyspeaking，thecourseofthisantithesisinhistoryisthatThoughtfirstofallcomesforthwithinReligion，asnotfreeandinseparatemanifestations。Secondly，itstrengthensitself，feelsitselftoberestinguponitself，holdsandconductsitselfinimicallytowardstheotherform，anddoesnotrecognizeitselftherein。Inthethirdplace，itconcludesbyacknowledgingitselfasinthisother。OrelsePhilosophyhastobeginwithcarryingonitsworkentirelyonitsownaccount，isolatingThoughtfromallpopularbeliefs，andtakingforitselfquiteadifferentfieldofoperation，afieldforwhichtheworldofordinaryideasliesquiteapart，sothatthetwoexistpeacefullysidebyside，or，toputitbetter，sothatnoreflectionontheiroppositionisarrivedat。Justaslittledidthethoughtofreconcilingthemoccur，sinceinthepopularbeliefsthesamecontentappearedasinanyexternalformotherthanthenotion-thethoughtthatis，ofexplainingandjustifyingpopularbelief，inorderthustobeableagaintoexpresstheconceptionsoffreethoughtintheformofpopularreligion。
ThusweseePhilosophyfirstrestrainedandconfinedwithintherangeoftheGreekheathenworld；
thenrestinguponitself，itgoesforthagainstpopularreligionandtakesupanunfriendlyattitudetoit，untilitgraspsthatreligioninitsinnermostandrecognizesitselftherein。ThustheancientGreekphilosophersgenerallyrespectedthepopularreligion，oratleasttheydidnotopposeit，orreflectuponit。Thosecominglater，includingevenXenophanes，handledpopularideasmostseverely，andthusmanyso-calledatheistsmadetheirappearance。Butasthespheresofpopularconceptionandabstractthoughtstoodpeacefullysidebyside，wealsofindGreekphilosophersofevenalaterperiodindevelopment，inwhosecasespeculativethoughtandtheactofworship，asalsothepiousinvocationuponandsacrificetothegods，coexistingoodfaith，andnotinmerehypocrisy。
Socrateswasaccusedofteachingothergodsthanthosebelongingtothepopularreligion；hisdaimonionwasindeedopposedtotheprinciplesofGreekmoralsandreligion，butatthesametimehefollowedquitehonestlytheusagesofhisreligion，andweknowbesidesthathislastrequestwastoaskhisfriendstoofferacockto？esculapius-adesirequiteinconsistentwithhisconclusionsregardingtheexistenceofGodandaboveallregardingmorality。Platodeclaimedagainstthepoetsandtheirgods。ItwasinamuchlatertimethattheNeo-platonistsfirstrecognizedinthepopularmythologyrejectedearlierbythephilosophers，theuniversalcontent；theytransposedandtranslateditintowhatissignificantforthought，andthususedmythologyitselfasasymbolicalimageryforgivingexpressiontotheirformulas。
SimilarlydoweseeintheChristianReligion，thoughtwhichisnotindependentfirstplacingitselfinconjunctionwiththeformbelongingtothisReligionandactingwithinit-thatistosay，takingtheReligionasitsgroundwork，andproceedingfromtheabsoluteassumptionoftheChristiandoctrine。Weseelaterontheoppositionbetweenso-calledfaithandso-calledreason；whenthewingsofthoughthavebecomestrengthened，theyoungeagletfliesawayforhimselftothesunofTruth；butlikeabirdofpreyheturnsuponReligionandcombatsit。LatestofallPhilosophypermitsfulljusticetobedonetothecontentofReligionthroughthespeculativeNotion，whichisthroughThoughtitself。ForthisendtheNotionmusthavegraspeditselfintheconcreteandpenetratedtoconcretespirituality。ThismustbethestandpointofthePhilosophyofthepresenttime；ithasbegunwithinChristianityandcanhavenoothercontentthantheworld-spirit。WhenthatspiritcomprehendsitselfinPhilosophy，italsocomprehendsitselfinthatformwhichformerlywasinimicaltoPhilosophy。
ThusReligionhasacontentincommonwithPhilosophytheformsalonebeingdifferent；andtheonlyessentialpointisthattheformoftheNotionshouldbesofarperfectedastobeabletograspthecontentofReligion。TheTruthisjustthatwhichhasbeencalledthemysteriesofReligion。
TheseconstitutethespeculativeelementinReligionsuchaswerecalledbytheNeo-platonistsbeinginitiated，orbeingoccupiedwithspeculativeNotions。Bymysteriesismeant，superficiallyspeaking，thesecret，whatremainssuchanddoesnotarriveatbeingknown。ButintheEleusinianmysteriestherewasnothingunknown；allAthenianswereinitiatedintothem，Socratesaloneshuthimselfout。Openlytomakethemknowntostrangerswastheonethingforbidden，asindeeditwasmadeacrimeinthecaseofcertainpeople。Suchmattershowever，asbeingholy，werenottobespokenof。Herodotusoftenexpresslysays(e。g。ii。45-47)thathewouldspeakoftheEgyptianDivinitiesandmysteriesinasfarasitwaspioussotodo:heknewmore，butitwouldbeimpioustospeakofthem。IntheChristianReligiondogmasarecalledmysteries。TheyarethatwhichmanknowsabouttheNatureofGod。Neitheristhereanythingmysteriousinthis；itisknownbyallthosewhoarepartakersinthatReligion，andthesearethusdistinguishedfromthefollowersofotherReligions。Hencemysteryheresignifiesnothingunknown，sinceallChristiansareinthesecret。Mysteriesareintheirnaturespeculative，mysteriouscertainlytotheunderstandingbutnottoreason；theyarerational，justinthesenseofbeingspeculative。Theunderstandingdoesnotcomprehendthespeculativewhichsimplyistheconcretebecauseitholdstothedifferencesintheirseparation；theircontradictionisindeedcontainedinthemystery，which，however，islikewisetheresolutionofthesame。
Philosophy，onthecontrary，isopposedtotheso-calledRationalismofthenewTheologywhichforeverkeepsreasononitslips，butwhichisdryunderstandingonly；noreasonisrecognizableinitasthemomentofindependentthoughtwhichreallyisabstractthoughtandthatalone。WhentheunderstandingwhichdoesnotcomprehendthetruthsofReligion，callsitselftheilluminatingreasonandplaysthelordandmaster，itgoesastray。RationalismisopposedtoPhilosophyincontentandform，forithasmadethecontentemptyasithasmadetheheavens，andhasreducedallthatis，tofiniterelations-initsformitisareasoningprocesswhichisnotfreeandwhichhasnoconceivingpower。ThesupernaturalinReligionisopposedtorationalism，andifindeedthelatterisrelatedinrespectoftherealcontenttoPhilosophy，yetitdiffersfromitinform，forithasbecomeunspiritualandwooden，lookingforitsjustificationtomereexternalauthority。Thescholasticswerenotsupernaturalistsinthissense；theyknewthedogmasoftheChurchinthoughtandinconception。IfReligionintheinflexibilityofitsabstractauthorityasopposedtothought，declaresofitthat"thegatesofHellshallnottriumphoverit，"thegatesofreasonarestrongerthanthegatesofHell，nottoovercometheChurchbuttoreconcileitselftotheChurch。Philosophy，astheconceivingthoughtofthiscontent，hasasregardstheideaofReligion，theadvantageofcomprehendingbothsides-itcomprehendsReligionandalsocomprehendsbothrationalismandsupernaturalismanditselflikewise。Butthisisnotthecaseontheotherside。Religionfromthestandpointofidea，comprehendsonlywhatstandsonthesameplatformasitself，andnotPhilosophy，theNotion，theuniversalthoughtdeterminations。OftennoinjusticeisdonetoaPhilosophywhenitsoppositiontoReligionhasbeenmadematterofreproach；butoften，too，awronghasbeeninflictedwherethisisdonefromthereligiouspointofview。
TheformofReligionisnecessarytoMindasitisinandforitself；itistheformoftruthasitisforallmen，andforeverymodeofconsciousness。Thisuniversalmodeisfirstofallformenintheformofsensuousconsciousness，andthen，secondly，intheinterminglingoftheformoftheuniversalwithsensuousmanifestationorreflection-therepresentingconsciousness，themythical，positiveandhistoricalform，isthatpertainingtotheunderstanding。WhatisreceivedinevidenceofMindonlybecomesobjecttoconsciousnesswhenitappearsintheformoftheunderstanding，thatistosay，consciousnessmustfirstbealreadyacquaintedwiththeseformsfromlifeandfromexperience。
Now，becausethinkingconsciousnessisnottheoutwarduniversalformforallmankind，theconsciousnessofthetrue，thespiritualandtherational，musthavetheformofReligion，andthisistheuniversaljustificationofthisform。
WehaveherelaiddownthedistinctionbetweenPhilosophyandReligion，buttakingintoaccountwhatitiswewishtodealwithinthehistoryofPhilosophy，thereissomethingstillwhichmustberemarkedupon，andwhichpartlyfollowsfromwhathasbeenalreadysaid。ThereisthequestionstillconfrontingusastowhatattitudewemusttakeinreferencetothismatterinthehistoryofPhilosophy。
B。ThereligiouselementtobeexcludedfromthecontentoftheHistoryofPhilosophy。
i。Mythologyfirstmeetsus，anditseemsasifitmightbedrawnwithinthehistoryofPhilosophy。
Itisindeedaproductoftheimagination，butnotofcaprice，althoughthatalsohasitsplacehere。
Butthemainpartofmythologyistheworkoftheimaginativereason，whichmakesrealityitsobject，butyethasnoothermeansofsodoing，thanthatofsensuousrepresentation，sothatthegodsmaketheirappearanceinhumanguise。Mythologycannowbestudiedforart，&c。Butthethinkingmindmustseekoutthesubstantialcontent，thethoughtandthetheoryimplicitlycontainedtherein，asreasonissoughtinNature。ThismodeoftreatingmythologywasthatoftheNeo-platonists；inrecenttimesithasforthemostpartbecometheworkofmyfriendCreuzerinsymbolism。Thismethodoftreatmentiscombatedandcondemnedbyothers。Man，itissaid，mustsettoworkhistoricallyalone，anditisnothistoricwhenatheoryunthoughtofbytheancients，isreadintoamyth，orbroughtoutofit。Inonelight，thisisquitecorrect，foritpointstoamethodadoptedbyCreuzer，andalsobytheAlexandrianswhoactedinasimilarway。Inconsciousthoughttheancientshadnotsuchtheoriesbeforethem，nordidanyonemaintainthem，yettosaythatsuchcontentwasnotimplicitlypresent，isanabsurdcontention。Astheproductsofreason，thoughnotofthinkingreason，thereligionsofthepeople，asalsothemythologies，howeversimpleandevenfoolishtheymayappear，indubitablycontainasgenuineworksofart，thoughts，universaldeterminationsandtruthfortheinstinctofreasonisattheirbasis。Boundupwiththisisthefactthatsincemythologyinitsexpressiontakessensuousforms，muchthatiscontingentandexternalbecomesintermingled，fortherepresentationoftheNotioninsensuousformsalwayspossessesacertainincongruity，seeingthatwhatisfoundedonimaginationcannotexpresstheIdeainitsrealaspect。Thissensuousformproducedasitisbyanhistoricornaturalmethod，mustbedeterminedonmanysides，andthisexternaldeterminationmust，moreorless，beofsuchanatureasnottoexpresstheIdea。Itmayalsobethatmanyerrorsarecontainedinthatexplanation，particularlywhenasingleoneisbroughtwithinournotice；allthecustoms，actions，furnishings，vestments，andofferingstakentogether，mayundoubtedlycontainsomethingoftheIdeainanalogy，buttheconnectionisfarremoved，andmanycontingentcircumstancesmustfindtheirentrance。ButthatthereisaReasonthere，mustcertainlyberecognized，anditisessentialsotocomprehendandgraspmythology。
ButMythologymustremainexcludedfromourhistoryofPhilosophy。ThereasonofthisisfoundinthefactthatinPhilosophywehavetodonotwiththeoremsgenerally，orwiththoughtswhichonlyareimplicitecontainedsomeparticularformorother，butwiththoughtswhichareexplicit，andonlyinsofarastheyareexplicitandinsofarasacontentsuchasthatbelongingtoReligion，hascometoconsciousnessintheformofThought。Andthisisjustwhatformstheimmensedistinctionwhichwesawabove，betweencapacityandactuality。ThetheoremswhichareimplicitecontainedwithinReligiondonotconcernus；theymustbeintheformofthoughts，sinceThoughtaloneistheabsoluteformoftheIdea。
Inmanymythologies，imagesarecertainlyusedalongwiththeirsignificance，orelsetheimagesarecloselyattendedbytheirinterpretation。TheancientPersiansworshippedthesun，orfire，asbeingthehighestexistence；thefirstcauseinthePersianReligionisZervaneAkerene-unlimitedtime，eternity。ThissimpleeternalexistencepossessesaccordingtoDiogenesL？rtius(I。8)，"thetwoprinciplesOrmuzdandAhriman，therulersovergoodandevil。"PlutarchinwritingonIsisandOsiris(T。II。p。369，ed。Xyl。)says，"Itisnotoneexistencewhichholdsandrulesthewhole，butgoodismingledwithevil；natureasarulebringsforthnothingpureandsimple；itisnotonedispenser，who，likeahost，givesoutandmixesupthedrinkfromtwodifferentbarrels。Butthroughtwoopposedandinimicalprinciplesofwhichtheoneimpelstowardswhatisright，andtheotherintheoppositedirection，ifnotthewholeworld，atleastthisearthisinfluencedindifferentways。Zoroasterhasthusemphaticallysetuptheoneprinciple(Ormuzd)asbeingtheLight，andtheother(Ahriman)astheDarkness。BetweenthetwoisMithra，hencecalledbythePersianstheMediator。"Mithraisthenlikewisesubstance，theuniversalexistence，thesunraisedtoatotality。ItisnotthemediatorbetweenOrmuzdandAbrimanbyestablishingpeaceandleavingeachtoremainasitwas；itdoesnotpartakeofgoodandevilboth，likeanunblestmiddlething，butitstandsonthesideofOrmuzdandstriveswithhimagainsttheevil。Ahrimanissometimescalledthefirst-bornsonoftheLight，butOrmuzdonlyremainedwithintheLight。Atthecreationofthevisibleworld，OrmuzdplacesontheearthinhisincomprehensiblekingdomofLight，thefirmarchesoftheheavenswhichareaboveyetsurroundedoneverysidewiththefirstoriginalLight。
MidwaytotheearthisthehighhillAlbordi，whichreachesintothesourceofLight。Ormuzd'sempireofLightextendeduninterruptedlyoverthefirmvaultoftheheavensandthehillAlbordi，andovertheearthtoo，untilthethirdagewasreached。ThenAhriman，whosekingdomofnightwasformerlyboundbeneaththeearth，brokeinuponOrmuzd'scorporealworldandruledincommonwithhim。Nowthespacebetweenheavenandearthwasdividedintolightandnight。AsOrniuzdhadformerlyonlyaspiritualkingdomoflight，Ahrimanhadonlyoneofnight，butnowthattheywereintermingledheplacedtheterrestriallightthuscreatedinoppositiontotheterrestrialnight。Fromthistimeon，twocorporealworldsstandopposed，onepureandgood，andoneimpureandevil，andthisoppositionpermeatesallnature。OnAlbordi，OrmuzdcreatedMithraasmediatorfortheearth。Theendofthecreationofthebodilyworldisnoneotherthantoreinstateexistence，fallenfromitscreator，tomakeitgoodagain，andthustomaketheevildisappearforever。Thebodilyworldisthebattle-groundbetweengoodandevil；butthebattlebetweenlightanddarknessisnotinitselfanabsoluteandirreconcilableopposition，butonewhichcanbeconquered，andinitOrmuzd，theprincipleofLight，willbetheconqueror。
Iwouldremarkofthis，thatwhenweconsidertheelementsintheseideaswhichbearsomefurtherconnectionwithPhilosophy，theuniversalofthatdualitywithwhichtheNotionisnecessarilysetforthcanalonebeinterestingandnoteworthytous；forinittheNotionisjusttheimmediateoppositeofitself，theunityofitselfwithitselfinthe"other:"asimpleexistenceinwhichabsoluteoppositionappearsastheoppositionofexistence，andthesublationofthatopposition。BecauseproperlytheLightprincipleistheonlyexistenceofboth，andtheprincipleofDarknessisthenullandvoid，-theprincipleofLightidentifiesitselfwithMithra，whichwasbeforecalledthehighestexistence。Theoppositionhaslaidasidetheappearanceofcontingency，butthespiritualprincipleisnotseparatefromthephysical，becausethegoodandevilarebothdeterminedasLightandDarkness。Wethushereseethoughtbreakingforthfromactuality，andyetnotsuchaseparationasonlytakesplaceinReligion，whenthesupersensuousisitselfagainrepresentedinamannersensuous，notionlessanddispersed，forthewholeofwhatisdispersedinsensuousformisgatheredtogetherintheonesingleopposition，andactivityisthussimplyrepresented。ThesedeterminationsliemuchnearertoThought；theyarenotmereimagesorsymbols，butyetthesemythsdonotconcernPhilosophy。InthemThoughtdoesnottakethefirstplace，forthemyth-formremainspredominant。Inallreligionsthisoscillationbetweenformandthoughtisfound，andsuchacombinationstillliesoutsidePhilosophy。
ThisisalsosointheSanchuniathonicCosmogonyofthePhoenicians。Thesefragments，whicharefoundinEusebius(Pr？par。Evang。I。10)，aretakenfromthetranslationoftheSanchuniathonfromPhoenicianintoGreekmadebyaGrammariannamedPhilofromBiblus。PhilolivedinthetimeofVespasianandascribesgreatantiquitytotheSanchuniathon。Itistheresaid，"TheprinciplesofthingsarefoundinChaos，inwhichtheelementsexistundevelopedandconfused，andinaSpiritofAir。Thelatterpermeatedthechaos，andwithitengenderedaslimymatterormudwhichcontainedwithinitthelivingforcesandthegermsofanimals。Byminglingthismudwiththecomponentmatterofchaosandtheresultingfermentation，theelementsseparatedthemselves。Thefireelementsascendedintotheheightsandformedthestars。Throughtheirinfluenceintheair，cloudswereformedandtheearthwasmadefruitful。Fromtheminglingofwaterandearth，throughthemudconvertedintoputrefyingmatter，animalstooktheiroriginasimperfectandsenseless。
Theseagainbegototheranimalsperfectandendowedwithsenses。Itwasthecrashofthunderinathunderstormthatcausedthefirstanimalsstillsleepingintheirhuskstowakenuptolife。"7
ThefragmentsofBerosusoftheChaldeanswerecollectedfromJosephus，SyncellusandEusebiusunderthetitleBerosiChaldaica，byScaliger，asanappendixtohisworkDeemendationelemporum，andtheyarefoundcompleteintheGreekLibraryofFabricius(T。xiv。pp。175-211)。
BerosuslivedinthetimeofAlexander，issaidtohavebeenaPriestofBelandtohavedrawnuponthearchivesofthetempleatBabylon。Hesays，"TheoriginalgodisBelandthegoddessOmoroka(thesea)，butbesidethemtherewereyetothergods。BeldividedOmorokaintwo，inordertocreatefromherpartsheavenandearth。Hereuponhecutoffhisownheadandthehumanraceoriginatedfromthedropsofhisdivineblood。Afterthecreationofman，Belbanishedthedarkness，dividedheavenandearth，andformedtheworldintoitsnaturalshape。Sincecertainpartsoftheearthseemedtohimtobeinsufficientlypopulated，hecompelledanothergodtolayhandsuponhimself，andfromhisbloodmoremenandmorekindsofanimalswerecreated。Atfirstthemenlivedawildanduncultivatedlife，untilamonster"(calledbyBerosus，Oannes)"joinedthemintoastate，taughtthemartsandsciences，andinawordbroughtHumanityintoexistence。
Themonstersetaboutthisendwiththerisingofthesunoutofthesea，andwithitssettingheagainhidhimselfunderthewaves。"
ii。WhatbelongstoMythologymayinthesecondplacemakeapretenceofbeingakindofPhilosophy。Ithasproducedphilosopherswhoavailedthemselvesofthemythicalforminordertobringtheirtheoriesandsystemsmoreprominentlybeforetheimagination，fortheymadethethoughtsthecontentofthemyth。Butthemythisnotamerecloakintheancientmyths；itisnotmerelythatthethoughtswerethereandwereconcealed。Thiswayhappeninourreflectingtimes；
butthefirstpoetrydoesnotstart，fromaseparationofproseandpoetry。Ifphilosophersusedmyths，itwasusuallythecasethattheyhadthethoughtsandthensoughtforimagesappropriatetothem；Platohasmanybeautifulmythsofthiskind。Otherslikewisehavespokeninmyths，asforexample，Jacobi，whosePhilosophytooktheformoftheChristianReligion，throughwhichhegaveutterancetomatterofahighlyspeculativenature。ButthisformisnotsuitabletoPhilosophy。
Thoughtwhichhasitselfasobject，musthaveraiseditselftoitsownform，totheformofthought。
Platoisoftenesteemedonaccountofhismyths；heissupposedtohaveevincedbytheirmeansgreatergeniusthanotherphilosopherswerecapableof。ItiscontendedherethatthemythsofPlatoaresuperiortotheabstractformofexpression，andPlato'smethodofrepresentationiscertainlyawonderfulone。OncloserexaminationwefindthatitispartlytheimpossibilityofexpressinghimselfafterthemannerofpurethoughtthatmakesPlatoputhismeaningso，andalsosuchmethodsofexpressionareonlyusedbyhiminintroducingasubject。Whenhecomestothematterinpoint，Platoexpresseshimselfotherwise，asweseeintheParmenides，wheresimplethoughtdeterminationsareusedwithoutimagery。Externallythesemythsmaycertainlyservewhentheheightsofspeculativethoughtareleftbehind，inordertopresentthematterinaneasierform，buttherealvalueofPlatodoesnotrestinhismyths。Ifthoughtonceattainspowersufficienttogiveexistencetoitselfwithinitselfandinitselement，themythbecomesasuperfluousadornment，bywhichPhilosophyisnotadvanced。Menoftenlayholdofnothingbutthesemyths。HenceAristotlehasbeenmisunderstoodjustbecauseheinterspersessimileshereandthere；thesimilecanneverbeentirelyinaccordwiththought，foritalwayscarrieswithitsomethingmore。Thedifficultyofrepresentingthoughtsasthoughtsalwaysattachestotheexpedientofexpressioninsensuousform。Thought，too，oughtnottobeconcealedbymeansofthemyth，fortheobjectofthemythicalisjusttogiveexpressiontoandtorevealthought。Thesymbolisundoubtedlyinsufficientforthisexpression；thoughtconcealedinsymbolsisnotyetpossessed，forthoughtisself-revealing，andhencethemythdoesnotformamediumadequateforitsconveyance。Aristotle(MetaphysicsIII。4)says，"Itisnotworthwhiletotreatseriouslyofthosewhosephilosophytakesamythicalform。"Suchisnottheforminwhichthoughtallowsitselftobestated，butonlyisasubordinatemode。
Connectedwiththis，thereisasimilarmethodofrepresentingtheuniversalcontentbymeansofnumbers，linesandgeometricfigures。Thesearefigurative，butnotconcretelyso，asinthecaseofmyths。Thusitmaybesaidthateternityisacircle，thesnakethatbitesitsowntail。Thisisonlyanimage，butMinddoesnotrequiresuchasymbol。Therearepeoplewhovaluesuchmethodsofrepresentation，buttheseformsdonotgofar。Themostabstractdeterminationscanindeedbethusexpressed，butanyfurtherprogressbringsaboutconfusion。Justasthefreemasonshavesymbolswhichareesteemedfortheirdepthofwisdom-depthasabrookisdeepwhenonecannotseethebottom-thatwhichishiddenveryeasilyseemstomendeep，orasifdepthwereconcealedbeneath。Butwhenitishidden，itmaypossiblyprovetobethecasethatthereisnothingbehind。
Thisissoinfreemasonry，inwhicheverythingisconcealedtothoseoutsideandalsotomanypeoplewithin，andwherenothingremarkableispossessedinlearningorinscience，andleastofallinPhilosophy。Thoughtis，onthecontrary，simplyitsmanifestation；clearnessisitsnatureanditself。
Theactofmanifestationisnotaconditionwhichmaybeormaynotbeequally，sothatthoughtmayremainasthoughtwhenitisnotmanifested，butitsmanifestationisitself，itsBeing。Numbers，aswillberemarkedinrespectofthePythagoreans，areunsuitablemediumsforexpressingthoughts；thusmonas，dnas，triasare，withPythagoras，unity，difference，andunityoftheunityandofthedifference。Thetwofirstofthethreearecertainlyunitedbyaddition；thiskindofunionis，however，theworstformofunity。InReligionthethreemaketheirappearanceinadeepersenseastheTrinity，andinPhilosophyastheNotion，butenumerationformsabadmethodofexpression。Thereisthesameobjectiontoitaswouldexisttomakingthemensurationofspacethemediumforexpressingtheabsolute。PeoplealsoquotethePhilosophyoftheChinese，oftheFo？，inwhichitissaidthatthoughtsarerepresentedbynumbers。YettheChinesehaveexplainedtheirsymbolsandhencehavemadetheirmeaningevident。Universalsimpleabstractionshavebeenpresenttoallpeoplewhohavearrivedatanydecreeofculture。
iii。Wehavestilltoremarkinthethirdplace，thatReligion，assuch，doesnotmerelyformitsrepresentationsafterthemannerofart；andalsothatPoetrylikewisecontainsactualthoughts。Inthecaseofthepoetswhosearthasspeechasmedium，wefindallthroughdeepuniversalthoughtregardingreality；thesearemoreexplicitlyexpressedintheIndianReligion，butwiththeIndianseverythingismixedup。HenceitissaidthatsuchraceshavealsohadaPhilosophypropertothemselves；buttheuniversalthoughtsofinterestinIndianbookslimitthemselvestowhatismostabstract，totheideaofrisingupandpassingaway，andthusofmakingaperpetualround。ThestoryofthePhoenixiswellknownasanexampleofthis；itisonewhichtookitsoriginintheEast。
WeareablesimilarlytofindthoughtsaboutlifeanddeathandofthetransitionofBeingintopassingaway；fromlifecomesdeathandfromdeathcomeslife；eveninBeing，inwhatispositive，thenegationisalreadypresent。Thenegativesidemustindeedcontainwithinitthepositive，forallchange，alltheprocessoflifeisfoundedonthis。Butsuchreflectionsonlyoccasionallycomeforth；
theyarenottobetakenasbeingproperphilosophicutterances。ForPhilosophyisonlypresentwhenthought，assuch，ismadetheabsolutegroundandrootofeverythingelse，andinthesemodesofrepresentationthisisnotso。
Philosophydoesnotreflectonanyparticularthingorobjectalreadyexistingasafirstsubstratum；
itscontentisjustThought，universalthoughtwhichmustplainlycomefirstofall；toputitotherwise，theAbsolutemustinPhilosophybeintheformofthought。IntheGreekReligionwefindthethought-determination"eternalnecessity；"whichmeansanabsoluteandclearlyuniversalrelation。
Butsuchthoughthasothersubjectsbesides；itonlyexpressesarelation，thenecessitytobethetrueandall-embracingBeing。Thusneithermustwetakethisformintoourconsideration。WemightspeakinthatwayofaphilosophyofEuripides，SchillerorGoethe。Butallsuchreflectionrespecting，orgeneralmodesofrepresentingwhatistrue，theendsofmen，moralityandsoon，areinpartonlyincidentallysetforth，andinparttheyhavenotreachedtheproperformofthought，whichimpliesthatwhatissoexpressedmustbeultimate，thusconstitutingtheAbsolute。
C。ParticulartheoriesfoundinReligion。
Inconclusion，thephilosophywhichwefindwithinReligiondoesnotconcernus。Wefinddeep，speculativethoughtsregardingthenatureofGodnotonlyintheIndianReligions，butalsointheFathersandtheSchoolmen。Inthehistoryofdogmatismthereisarealinterestinbecomingacquaintedwiththesethoughts，buttheydonotbelongtothehistoryofPhilosophy。NeverthelessmorenoticemustbetakenoftheSchoolmenthanoftheFathers，fortheywerecertainlygreatphilosopherstowhomthecultureofChristendomowesmuch。ButtheirspeculationsbelonginparttootherphilosophiessuchastothatofPlato，whichmustinsofarbeconsideredforthemselves；
partly，too，theyemanatefromthespeculativecontentofReligionitselfwhichalreadyexistsasindependenttruthinthedoctrineoftheChurch，andbelongprimarilytofaith。ThussuchmodesofthoughtrestonanhypothesisandnotonThoughtitself；theyarenotproperlyspeakingthemselvesPhilosophyorthoughtwhichrestsonitself，butasideasalreadyfirmlyrooted，theyactonitsbehalfeitherinrefutingotherideasandconclusionsorinphilosophicallyvindicatingagainstthemtheirownreligiousteaching。Thoughtinthismannerdoesnotrepresentandknowitselfastheultimateandabsoluteculminationofthecontent，orastheinwardlyself-determiningThought。
Hence，too，whentheFathers，seeingthatthecontentoftheChristianReligioncanonlybegraspedafterthespeculativeform，did，withintheteachingoftheChurch，producethoughtsofahighlyspeculativenature，theultimatejustificationofthesewasnotfoundinThoughtassuch，butintheteachingoftheChurch。Philosophicteachingherefindsitselfwithinastronglyboundsystemandnotasthoughtwhichemanatesfreelyfromitself。Thuswiththescholastics，too，Thoughtdoesnotconstructitselfoutofitself，butdependsuponhypotheses；andalthoughiteverrestsmoreandmoreuponitself，itneverdoessoinoppositiontothedoctrineoftheChurch。Bothmustanddoagree，sinceThoughthastoprovefromitselfwhattheChurchhasalreadyverified。
c。PhilosophyproperdistinguishedfromPopularPhilosophy。
OfthetwodepartmentsofknowledgealliedtoPhilosophywefoundthattheone，thatofthespecialsciences，couldnotbecalledaphilosophyinthatit，asindependentseeingandthinkingimmersedinfinitematter，andastheactiveprincipleinbecomingacquaintedwiththefinite，wasnotthecontent，butsimplytheformalandsubjectivemoment。Thesecondsphere，Religion，isdeficientinthatitonlyhadthecontentortheobjectivemomentincommonwithPhilosophy。Initindependentthoughtwasanessentialmoment，sincethesubjecthadanimaginaryorhistoricalform。Philosophydemandstheunityandinterminglingofthesetwopointsofview；itunitestheSundayoflifewhenmaninhumilityrenounceshimself，andtheworking-daywhenhestandsupindependently，ismasterofhimselfandconsidershisowninterests。Athirdpointofviewseemstounitebothelements，andthatispopularPhilosophy。ItdealswithuniversalobjectsandphilosophizesastoGodandtheworld；andthoughtislikewiseoccupiedinlearningaboutthesematters。YetthisPhilosophymustalsobecastaside。ThewritingsofCiceromaybeputunderthiscategory；theycontainakindofphilosophythathasitsownplaceandinwhichexcellentthingsaresaid。Ciceroformedmanyexperiencesbothintheaffairsoflifeandmind，andfromthemandafterobservingwhattakesplaceintheworld，hededucedthetruth。Heexpresseshimselfwithcultureontheconcernsmostimportanttoman，andhencehisgreatpopularity。Fanaticsandmysticsmayfromanotherpointofviewbereckonedasinthiscategory。Theygiveexpressiontoadeepsenseofdevotion，andhavehadexperiencesinthehigherregions。Theyareabletoexpressthehighestcontent，andtheresultisattractive。WethusfindthebrightestgleamsofthoughtinthewritingsofaPascal-aswedoinhisPenséesButthedrawbackthatattachestothisPhilosophyisthattheultimateappeal-eveninmoderntimes-ismadetothefactthatmenareconstitutedsuchastheyarebynature，andwiththisCiceroisveryfree。Herethemoralinstinctcomesintoquestion，onlyunderthenameoffeeling；Religionnowrestsnotonwhatisobjectivebutonreligiousfeeling，becausetheimmediateconsciousnessofGodbymenisitsultimateground。Ciceromakescopioususeoftheconsensusgentium；inmoremoderntimesthisappealhasbeenmoreorlessleftalone，sincetheindividualsubjecthastorestuponhimself。Feelingisfirstofalllaidholdof，thencomesreasoningfromwhatisgiven，butinthesewecanappealtowhatisimmediateonly。Independentthoughtiscertainlyhereadvanced；
thecontenttoo，istakenfromtheself；butwemustjustasnecessarilyexcludethismodeofthinkingfromPhilosophy。Forthesourcefromwhichthecontentisderivedisofthesamedescriptionasintheothercases。Natureisthesourceinfinitesciences，andinReligionitisSpirit；
butherethesourceisinauthority；thecontentisgivenandtheactofworshipremovesbutmomentarilythisexternality。ThesourceofpopularPhilosophyisintheheart，impulsesandcapacities，ournaturalBeing，myimpressionofwhatisrightandofGod；thecontentisinaformwhichisofnatureonly。Icertainlyhaveeverythinginfeeling，butthewholecontentisalsoinMythology，andyetinneitherisitsoinveritableform。ThelawsanddoctrinesofReligionarethatinwhichthiscontentalwayscomestoconsciousnessinamoredefiniteway，whileinfeelingtherestillisintermingledthearbitrarywillofthatwhichissubjective。
IntroductionB。RelationofPhilosophytoOtherDepartmentsofKnowledge。
3。CommencementofPhilosophyandofitsHistory。
NowthatwehavethusdefinedtheNotionofPhilosophytobetheThoughtwhich，astheuniversalcontent，iscompleteBeing，itwillbeshowninthehistoryofPhilosophyhowthedeterminationsinthiscontentmaketheirappearancelittlebylittle。AtfirstweonlyaskwherePhilosophyanditsHistorybegin。
a。FreedomofThoughtasafirstcondition。
Thegeneralanswerisinaccordancewithwhathasbeensaid。Philosophybeginswheretheuniversaliscomprehendedastheall-embracingexistence，orwheretheexistentislaidholdofinauniversalform，andwherethinkingaboutthoughtfirstcommences。Where，then，hasthisoccurred？Wherediditbegin？Thatisaquestionofhistory。Thoughtmustbeforitself，mustcomeintoexistenceinitsfreedom，liberateitselffromnatureandcomeoutofitsimmersioninmeresense-perception；itmustasfree，enterwithinitselfandthusarriveattheconsciousnessoffreedom。PhilosophyisproperlytobecommencedwheretheAbsoluteisnomoreintheformofordinaryconception，andfreethoughtnotmerelythinkstheAbsolutebutgraspsitsIdea。ThatistosaywhereThoughtgraspsasThought，theBeing(whichmaybeThoughtitself)，whichitrecognizesastheessenceofthings，theabsolutetotalityandtheimmanentessenceofeverything，anddoessoasanexternalbeing。ThesimpleexistencewhichisnotsensuousandwhichtheJewsthoughtofasGod(forallReligionisthinking)，isthusnotasubjecttobetreatedofbyPhilosophy，butjustsuchapropositionasthat"Theexistenceorprincipleofthingsiswater，fireorthought。"
Thought，thisuniversaldeterminationwhichsetsforthitself，isanabstractdeterminateness；itisthebeginningofPhilosophy，butthisbeginningisatthesametimeinhistory，theconcreteformtakenbyapeople，theprincipleofwhichconstituteswhatwehavestatedabove。IfwesaythattheconsciousnessoffreedomisconnectedwiththeappearanceofPhilosophy，thisprinciplemustbeafundamentalonewiththosewithwhomPhilosophybegins；apeoplehavingthisconsciousnessoffreedomfoundsitsexistenceonthatprincipleseeingthatthelawsandthewholecircumstancesofthepeoplearebasedonlyontheNotionthatMindformsofitself，andinthecategorieswhichithas。Connectedwiththisonthepracticalside，isthefactthatactualfreedomdevelopspoliticalfreedom，andthisonlybeginswheretheindividualknowshimselfasanindependentindividualtobeuniversalandreal，wherehissignificanceisinfinite，orwherethesubjecthasattainedtheconsciousnessofpersonalityandthusdesirestobeesteemedforhimselfalone。Free，philosophicthoughthasthisdirectconnectionwithpracticalfreedom，thatastheformersuppliesthoughtabouttheabsolute，universalandrealobject，thelatter，becauseitthinksitself，givesitselfthecharacterofuniversality。Thinkingmeansthebringingofsomethingintotheformofuniversality；henceThoughtfirsttreatsoftheuniversal，ordetermineswhatisobjectiveandindividualinthenaturalthingswhicharepresentinsensuousconsciousness，astheuniversal，asanobjectiveThought。Itssecondattributeisthatinrecognizingandknowingthisobjectiveandinfiniteuniversal，I，atthesametime，remainconfrontingitfromthestandpointofobjectivity。
OnaccountofthisgeneralconnectionbetweenpoliticalfreedomandthefreedomofThought，PhilosophyonlyappearsinHistorywhereandinasfarasfreeinstitutionsareformed。SinceMindrequirestoseparateitselffromitsnaturalwillandengrossmentinmatterifitwishestoenteruponPhilosophy，itcannotdosointheformwithwhichtheworld-spiritcommencesandwhichtakesprecedenceofthatseparation。ThisstageoftheunityofMindwithNaturewhichasimmediateisnotthetrueandperfectstate，ismainlyfoundintheOrientalconceptionofexistence，thereforePhilosophyfirstbeginsintheGrecianworld。
b。SeparationoftheEastanditsPhilosophy。
Someexplanationshavetobegivenregardingthisfirstform。SinceMindinit，asconsciousnessandwill，isbutdesire，self-consciousnessstillstandsuponitsfirststageinwhichthesphereofitsideaandwillisfinite。Asintelligenceisthusfinitetoo，itsendsarenotyetauniversalforthemselves；butifapeoplemakesforwhatismoral，iflawsandjusticearepossessed，thecharacterofuniversalityunderliesitswill。ThispresupposesanewpowerinMindwithwhichitcommencestobefree，fortheuniversalwillastherelationofthoughttothoughtorastheuniversal，containsathoughtwhichisathomewithitself。Ifapeopledesiretobefree，theywillsubordinatetheirdesirestouniversallaws，whileformerlythatwhichwasdesiredwasonlyaparticular。Nowfinitudeofthewillcharacterizestheorientals，becausewiththemthewillhasnotyetgraspeditselfasuniversal，forthoughtisnotyetfreeforitself。Hencetherecanbutbetherelationoflordandslave，andinthisdespoticspherefearconstitutestherulingcategory。Becausethewillisnotyetfreefromwhatisfinite，itcanthereinbecomprehendedandthefinitecanbeshownforthasnegative。Thissensationofnegation，thatsomethingcannotlast，isjustfearasdistinguishedfromfreedomwhichdoesnotconsistinbeingfinitebutinbeingforitself，andthiscannotbelaidholdof。Religionnecessarilyhasthischaracter，sincethefearoftheLordistheessentialelementbeyondwhichwecannotget。"ThefearoftheLordisthebeginningofwisdom"
isindeedatruesaying；manmustbeginwiththisinordertoknowthefiniteendsintheirnegativecharacter。Butmanmustalsohaveovercomefearthroughtherelinquishmentoffiniteends，andthesatisfactionwhichthatReligionaffordsisconfinedtowhatisfinite，seeingthatthechiefmeansofreconciliationarenaturalformswhichareimpersonatedandheldinreverence。
Theorientalconsciousnessraisesitself，indeed，abovethenaturalcontenttowhatisinfinite；butitonlyknowsitselfasaccidentalinreferencetothepowerwhichmakestheindividualfear。Thissubordinationmaytaketwoformsandmustindeedfromoneextremepasstotheother。Thefinite，whichisforconsciousness，mayhavetheformoffinitudeasfinite，oritmaybecometheinfinite，whichishoweveranabstraction。Themanwholivesinfear，andhewhorulesovermenthroughfear，bothstanduponthesameplatform；thedifferencebetweenthemisonlyinthegreaterpowerofwillwhichcangoforthtosacrificeallthatisfiniteforsomeparticularend。Thedespotbringsaboutwhathiscapricedirects，includingcertainlywhatisgood，notaslaw，butasarbitrarywill:
thepassivewill，likethatofslavery，isconvertedintotheactiveenergyofwill，whichwill，however，isarbitrarystill。InReligionweevenfindself-immersioninthedeepestsensualityrepresentedastheserviceofGod，andthentherefollowsintheEastaflighttotheemptiestabstractionastowhatisinfinite，asalsotheexaltationattainedthroughtherenunciationofeverything，andthisisspeciallysoamongsttheIndians，whotorturethemselvesandenterintothemostprofoundabstraction。TheIndianslookstraightbeforethemfortenyearsatatime，arefedbythosearound，andaredestituteofotherspiritualcontentthanthatofknowingwhatisabstract，whichcontentthereforeisentirelyfinite。This，then，isnotthesoiloffreedom。
IntheEast，Mindindeedbeginstodawn，butitisstilltrueofitthatthesubjectisnotpresentedasaperson，butappearsintheobjectivelysubstantial，whichisrepresentedaspartlysupersensuousandpartly，andevenmore，material，asnegativeandperishing。Thehighestpointattainablebytheindividual，theeverlastingbliss，ismadeanimmersionintosubstance，avanishingawayofconsciousness，andthusofalldistinctionbetweensubstanceandindividuality-henceanannihilation。Aspirituallydeadrelationthuscomesintoexistence，sincethehighestpointtheretobereachedisinsensibility。Sofar，however，manhasnotattainedthatbliss，butfindshimselftobeasingleexistentindividual，distinguishedfromtheuniversalsubstance。Heisthusoutsidetheunity，hasnosignificance，andasbeingwhatisaccidentalandwithoutrights，isfiniteonly；hefindshimselflimitedthroughNature-incasteforinstance。Thewillisnotherethesubstantialwill；itisthearbitrarywillgivenuptowhatisoutwardlyandinwardlycontingent，forsubstancealoneistheaffirmative。Withitgreatness，nobility，orexaltitudeofcharacter，arecertainlynotexcluded，buttheyareonlypresentasthenaturallydeterminedorthearbitrarywill，andnotintheobjectiveformsofmoralityandlawtowhichallowerespect，whichholdgoodforall，andinwhichforthatsamereasonallarerecognized。Theorientalsubjectthushastheadvantageofindependence，sincethereisnothingfixed；howeverundeterminedisthesubstanceoftheEasterns，asundetermined，freeandindependentmaytheircharacterbe。Whatforusisjusticeandmoralityisalsointheirstate，butinasubstantial，natural，patriarchalway，andnotinsubjectivefreedom。Consciencedoesnotexistnordoesmorality。Everythingissimplyinastateofnature，whichallowsthenoblesttoexistasitdoestheworst。
Theconclusiontobederivedfromthisisthatnophilosophicknowledgecanbefoundhere。ToPhilosophybelongstheknowledgeofSubstance，theabsoluteUniversal，thatwhetherIthinkitanddevelopitornot，confrontsmestillasforitselfobjective；andwhetherthisistomesubstantialornot，stilljustinthatIthinkit，itismine，thatinwhichIpossessmydistinctivecharacteroramaffirmative:thusmythoughtsarenotmeresubjectivedeterminationsoropinions，but，asbeingmythoughts，arealsothoughtsofwhatisobjective，ortheyaresubstantialthoughts。TheEasternformmustthereforebeexcludedfromtheHistoryofPhilosophy，butstill，uponthewhole，Iwilltakesomenoticeofit。Ihavetouchedonthiselsewhere，forsometimeagoweforthefirsttimereachedapositiontojudgeofit。EarlieragreatparadewasmadeabouttheIndianwisdomwithoutanyrealknowledgeofwhatitwas；nowthisisforthefirsttimeknown，andnaturallyitisfoundtobeinconformitywiththerest。
c。BeginningsofPhilosophyinGreece。
PhilosophypropercommencesintheWest。ItisintheWestthatthisfreedomofself-consciousnessfirstcomesforth；thenaturalconsciousness，andlikewiseMinddisappearintothemselves。InthebrightnessoftheEasttheindividualdisappears；thelightfirstbecomesintheWesttheflashofthoughtwhichstrikeswithinitself，andfromthencecreatesitsworldoutofitself。
TheblessednessoftheWestisthussodeterminedthatinitthesubjectassuchenduresandcontinuesinthesubstantial；theindividualmindgraspsitsBeingasuniversal，butuniversalityisjustthisrelationtoitselfThisbeingathomewithself，thispersonalityandinfinitudeofthe"I"constitutestheBeingofMind；itisthusandcanbenoneelse。Forapeopletoknowthemselvesasfree，andtobeonlyasuniversal，isforthemtobe；itistheprincipleoftheirwholelifeasregardsmoralityandallelse。Totakeanexample，weonlyknowourrealBeinginsofaraspersonalfreedomisitsfirstcondition，andhencewenevercanbeslaves。Werethemerearbitrarywilloftheprincealaw，andshouldhewishslaverytobeintroduced，wewouldhavetheknowledgethatthiscouldnotbe。
Tosleep，tolive，tohaveacertainoffice，isnotourrealBeing，andcertainlytobenoslaveissuch，forthathascometomeanthebeinginnature。ThusintheWestweareuponthesoilofaveritablePhilosophy。
BecauseindesireIamsubjecttoanother，andmyBeingisinaparticularity，Iam，asIexist，unlikemyself；forIam"I，"theuniversalcomplete，buthemmedinbypassion。Thislastisself-willorformalfreedom，whichhasdesireascontent。AmongsttheGreekswefirstfindthefreedomwhichistheendoftruewill，theequitableandright，inwhichIamfreeanduniversal，andothers，too，arefree，arealso"I"andlikeme；wherearelationshipbetweenfreeandfreeisthusestablishedwithitsactuallaws，determinationsoftheuniversalwill，andjustlyconstitutedstates。HenceitisherethatPhilosophybegan。
InGreecewefirstseerealfreedomflourish，butstillinarestrictedform，andwithalimitation，sinceslaverywasstillexistent，andthestateswerebyitsmeansconditioned。InthefollowingabstractionswemayfirstofallsuperficiallydescribethefreedomoftheEast，ofGreece，andoftheTeutonicworld。IntheEastonlyoneindividualisfree，thedespot；inGreecethefewarefree；
intheTeutonicworldthesayingistruethatallarefree，thatis，manisfreeasman。ButsincetheoneinEasterncountriescannotbefreebecausethatwouldnecessitatetheothersalsobeingfreetohim，impulse，self-will，andformalfreedom，cantherealonebefound。SinceinGreecewehavetodealwiththeparticular，theAthenians，andtheSpartans，arefreeindeed，butnottheMesseniansortheHelots。Theprincipleofthe"few"hasyettobediscovered，andthisimpliessomemodificationsoftheGreekpointofviewwhichwemustconsiderinconnectionwiththeHistoryofPhilosophy。TotaketheseintoconsiderationmeanssimplytoproceedtothedividingupofPhilosophy。
IntroductionC。Division，Sources，andMethodAdoptedinTreatingoftheHistoryofPhilosophy。
1。DivisionoftheHistoryofPhilosophy。
Sincewesettoworksystematicallythisdivisionmustpresentitselfasnecessary。Speakinggenerally，wehaveproperlyonlytwoepochstodistinguishinthehistoryofPhilosophy，asinancientandmodernart-thesearetheGreekandtheTeutonic。TheTeutonicPhilosophyisthePhilosophywithinChristendominsofarasitbelongstotheTeutonicnations；theChristian-Europeanpeople，inasmuchastheybelongtotheworldofsciencepossesscollectivelyTeutonicculture；forItaly，Spain，France，England，andtherest，havethroughtheTeutonicnations，receivedanewform。TheinfluenceofGreecealsoreachesintotheRomanworld，andhencewehavetospeakofPhilosophyintheterritoryoftheRomanworld；buttheRomansproducednoproperPhilosophyanymorethananyproperpoets。Theyhaveonlyreceivedfromandimitatedothers，althoughtheyhaveoftendonethiswithintelligence；eventheirreligionisderivedfromtheGreek，andthespecialcharacterthatithas，makesnoapproachtoPhilosophyandArt，butisunphilosophicalandinartistic。
Afurtherdescriptionofthesetwooutstandingoppositesmustbegiven。TheGreekworlddevelopedthoughtasfarastotheIdea；theChristianTeutonicworld，onthecontrary，hascomprehendedThoughtasSpirit；IdeaandSpiritarethusthedistinguishingfeatures。Moreparticularlythefactsareasfollows。BecauseGod，thestillundeterminedandimmediateUniversal，Being，orobjectiveThought，jealouslyallowingnothingtoexistbesideHim，isthesubstantialgroundworkofallPhilosophy，whichneveralters，buteversinksmoredeeplywithinitself，andthroughthedevelopmentofdeterminationsmanifestsitselfandbringstoconsciousness，wemaydesignatetheparticularcharacterofthedevelopmentinthefirstperiodofPhilosophybysayingthatthisdevelopmentisasimpleprocessofdeterminations，figurations，abstractqualities，issuingfromtheonegroundthatpotentiallyalreadycontainsthewhole。
Thesecondstageinthisuniversalprincipleisthegatheringupofthedeterminationsmanifestedthus，intoideal，concreteunity，inthemodeofsubjectivity。Thefirstdeterminationsasimmediate，werestillabstractions，butnowtheAbsolute，astheendlesslyself-determiningUniversal，mustfurthermorebecomprehendedasactiveThought，andnotastheUniversalinthisdeterminatecharacter。Henceitismanifestedasthetotalityofdeterminationsandasconcreteindividuality。
Thus，withthevo？sofAnaxagoras，andstillmorewithSocrates，therecommencesasubjectivetotalityinwhichThoughtgraspsitself，andthinkingactivityisthefundamentalprinciple。
Thethirdstage，then，isthatthistotality，whichisatfirstabstract，inthatitbecomesrealizedthroughtheactive，determining，distinguishingthought，setsitselfforthevenintheseparateddeterminations，which，asideal，belongtoit。Sincethesedeterminationsarecontainedunseparatedintheunity，andthuseachinitisalsotheother，theseopposedmomentsareraisedintototalities。
Thequitegeneralformsofoppositionaretheuniversalandtheparticular，or，inanotherform，Thoughtassuch，externalreality，feelingorperception。TheNotionistheidentityofuniversalandparticular；becauseeachoftheseisthussetforthasconcreteinitself，theuniversalisinitselfatoncetheunityofuniversalityandparticularity，andthesameholdsgoodofparticularity。Unityisthuspositedinbothforms，andtheabstractmomentscanbemadecompletethroughthisunityalone；thusithascometopassthatthedifferencesthemselvesareeachraiseduptoasystemoftotality，whichrespectivelyconfrontoneanotherasthePhilosophyofStoicismandofEpicureanism。ThewholeconcreteuniversalisnowMind；andthewholeconcreteindividual，Nature。InStoicismpureThoughtdevelopsintoatotality；ifwemaketheothersidefromMind-naturalbeingorfeeling-intoatotality，Epicureanismistheresult。Eachdeterminationisformedintoatotalityofthought，and，inaccordancewiththesimplemodewhichcharacterizesthissphere，theseprinciplesseemtobeforthemselvesandindependent，liketwoantagonisticsystemsofPhilosophy。Implicitlybothareidentical，buttheythemselvestakeuptheirpositionasconflicting，andtheIdeaisalso，asitisapprehended，inaone-sideddeterminateness。
Thehigherstageistheunionofthesedifferences。Thismayoccurinannihilation，inscepticism；butthehigherpointofviewistheaffirmative，theIdeainrelationtotheNotion。IftheNotionis，then，theuniversal-thatwhichdeterminesitselffurtherwithinitself，butyetremainsthereinitsunityandintheidealityandtransparencyofitsdeterminationswhichdonotbecomeindependent-thefurtherstepis，ontheotherhand，therealityoftheNotioninwhichthedifferencesarethemselvesbroughttototalities。ThusthefourthstageistheunionoftheIdea，inwhichallthesedifferences，astotalities，areyetatthesametimeblendedintooneconcreteunityofNotion。Thiscomprehensionfirsttakesplacewithoutconstraint，sincetheidealisitselfonlyapprehendedintheelementofuniversality。
TheGreekworldgotasfarasthisIdea，sincetheyformedanidealintellectualworld；andthiswasdonebytheAlexandrianPhilosophy，inwhichtheGreekPhilosophyperfecteditselfandreacheditsend。Ifwewishtorepresentthisprocessfiguratively，A。Thought，is(a)speakinggenerallyabstract，asinuniversalorabsolutespace，bywhichemptyspaceisoftenunderstood；(b)thenthemostsimplespacedeterminationsappear，inwhichwecommencewiththepointinorderthatwemayarriveatthelineandangle；(c)whatcomesthirdistheirunionintothetriangle，thatwhichisindeedconcrete，butwhichisstillretainedinthisabstractelementofsurface，andthusisonlythefirstandstillformaltotalityandlimitationwhichcorrespondstothevo？s。
B。Thenextpointis，thatsincewealloweachoftheenclosinglinesofthetriangletobeagainsurface，eachformsitselfintothetotalityofthetriangleandintothewholefiguretowhichitbelongs；thatistherealizationofthewholeinthesidesasweseeitinScepticismorStoicism。
C。Thelaststageofallis，thatthesesurfacesorsidesofthetrianglejointhemselvesintoabodyoratotality:thebodyisforthefirsttimetheperfectspatialdetermination，andthatisareduplicationofthetriangle。Butinasfarasthetrianglewhichformsthebasisisoutsideofthepyramid，thissimiledoesnotholdgood。
GrecianPhilosophyintheNeo-platonistsfindsitsendinaperfectkingdomofThoughtandofbliss，andinapotentiallyexistentworldoftheideal，whichisyetunrealbecausethewholeonlyexistsintheelementofuniversality。Thisworldstilllacksindividualityassuch，whichisanessentialmomentintheNotion；actualitydemandsthatintheidentityofbothsidesoftheIdea，theindependenttotalityshallbealsopositedasnegative。Throughthisself-existentnegation，whichisabsolutesubjectivity，theIdeaisfirstraisedintoMind。Mindisthesubjectivityofself-knowledge；
butitisonlyMindinasmuchasitknowswhatisobjecttoitself，andthatisitself，asatotality，andisforitselfatotality。Thatistosay，thetwotriangleswhichareaboveandbelowintheprismmustnotbetwointhesenseofbeingdoubled，buttheymustbeoneintermingledunity。Or，inthecaseofbody，thedifferencearisesbetweenthecentreandtheperipheralparts。Thisoppositionofrealcorporealityandcentreasthesimpleexistence，nowmakesitsappearance，andthetotalityistheunionofthecentreandthesubstantial-not，however，thesimpleunion，butaunionsuchthatthesubjectiveknowsitselfassubjectiveinrelationtotheobjectiveandsubstantial。HencetheIdeaisthistotality，andtheIdeawhichknowsitselfisessentiallydifferentfromthesubstantial；theformermanifestsitselfindependently，butinsuchamannerthatassuchitisconsideredtobeforitselfsubstantial。ThesubjectiveIdeaisatfirstonlyformal，butitistherealpossibilityofthesubstantialandofthepotentiallyuniversal；itsendistorealizeitselfandtoidentifyitselfwithsubstance。
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