第34章

If it be said of Philosophy, that it makes reality the subject of its knowledge, the principal point is that the reality should not be one outside of that of which it is the reality. For example, if from the real content of a book, I abstract the binding, paper, ink, language, the many thousand letters that are contained in it, the simple universal content as reality, is not outside of the book. Similarly law is not outside of the individual, but it constitutes the true Being of the individual. The reality of my Mind is thus in my Mind itself and not outside of it; it is my real Being, my own substance, without which I am without existence. This reality is, so to speak, the combustible material which may be kindled and lit up by the universal reality as such as objective; and only so far as this phosphorus is in men, is comprehension, the kindling and lighting up, possible. Feeling, anticipation, knowledge of God, are only thus in men; without such, the divine Mind would not be the in and for itself Universal. Reality is itself a real content and not the destitute of content and undetermined; yet, as the book has other content besides, there is in the individual mind also a great amount of other matter which belongs only to the manifestation of this reality, and the individual surrounded with what is external, must be separated from this existence. Since reality is itself Spirit and not an abstraction, "God is not a God for the dead but for the living," and indeed for living spirits.

The great Creator was alone And experienced desire, Therefore He created Spirits, Holy mirrors of His holiness.

The noblest Being He found no equal;

From out the bowl of all the spiritual world, There sparkled up to Him infinitude.

Religion is also the point of view from which this existence is known. But as regards the different forms of knowledge existing in Religion and Philosophy, Philosophy appears to be opposed to the conception in Religion that the universal mind first shows itself as external, in the objective mode of consciousness. Worship, commencing with the external, then turns against and abrogates it as has just been said, and thus Philosophy is justified through the acts and forms of worship, and only does what they do. Philosophy has to deal with two different objects; first as in the Religion present in worship, with the substantial content, the spiritual soul, and secondly with bringing this before consciousness as object, but in the form of thought. Philosophy thinks and conceives of that which Religion represents as the object of consciousness, whether it is as the work of the imagination or as existent facts in history. The form of the knowledge of the object is, in religious consciousness, such as pertains to the ordinary idea, and is thus more or less sensuous in nature.

In Philosophy we do not say that God begot a Son, which is a relation derived from natural life.

Thought, or the substance of such a relation, is therefore still recognized in Philosophy. Since Philosophy thinks its object, it has the advantage of uniting the two stages of religious consciousness - which in Religion are different moments - into one unity in philosophic thought.

It is these two forms which are different from one another and which, as opposed, may therefore seem to be mutually conflicting; and it is natural and it necessarily seems to be the case, that on first definitely coming to view they are so to speak conscious of their diversity, and hence at first appear as inimical to one another. The first stage in the order of manifestation is definite existence, or a determinate Being-for-self as opposed to the other. The later form is that Thought embraces itself in the concrete, immerses itself in itself, and Mind, as such, comes in it to consciousness. In the earlier stage, Mind is abstract, and in this constraint it knows itself to be different, and in opposition to the other. When it embraces itself in the concrete, it is no more simply confined in determinate existence, only knowing or possessing itself in that diversity, but it is the Universal which, inasmuch as it determines itself, contains its "other" within itself. As concrete intelligence, Mind thus comprehends the substantial in the form which seemed to differ from it, of which it had only grasped the outward manifestation and had turned away from it; it recognizes itself in its inward content, and so it for the first time grasps its object, and deals justice to its opposite.

Generally speaking, the course of this antithesis in history is that Thought first of all comes forth within Religion, as not free and in separate manifestations. Secondly, it strengthens itself, feels itself to be resting upon itself, holds and conducts itself inimically towards the other form, and does not recognize itself therein. In the third place, it concludes by acknowledging itself as in this other. Or else Philosophy has to begin with carrying on its work entirely on its own account, isolating Thought from all popular beliefs, and taking for itself quite a different field of operation, a field for which the world of ordinary ideas lies quite apart, so that the two exist peacefully side by side, or, to put it better, so that no reflection on their opposition is arrived at. Just as little did the thought of reconciling them occur, since in the popular beliefs the same content appeared as in any external form other than the notion - the thought that is, of explaining and justifying popular belief, in order thus to be able again to express the conceptions of free thought in the form of popular religion.