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alone； and from doubt of or aversion to the particular form in which a Universal finds its actuality；
will not grasp or even allow this universal nature； I have elsewhere （4） likened to an invalid
recommended by the doctor to eat fruit； and who has cherries； plums or grapes； before him； but
who pedantically refuses to take anything because no part of what is offered him is fruit； some of it
being cherries； and the rest plums or grapes。
But it is really important to have a deeper insight into the bearings of this diversity in the systems of
Philosophy。 Truth and Philosophy known philosophically； make such diversity appear in another
light from that of abstract opposition between Truth and Error。 The explanation of how this comes
about will reveal to us the significance of the whole history of Philosophy。 We must make the fact
conceivable； that the diversity and number of philosophies not only does not prejudice Philosophy
itself； that is to say the possibility of a philosophy； but that such diversity is； and has been；
absolutely necessary to the existence of a science of Philosophy and that it is essential to it。
This makes it easy to us to comprehend the aim of Philosophy； which is in thought and in
conception to grasp the Truth； and not merely to discover that nothing can be known； or that at
least temporal； finite truth； which also is an untruth； can alone be known and not the Truth indeed。
Further we find that in the history of Philosophy we have to deal with Philosophy itself。 The facts
within that history are not adventures and contain no more romance than does the history of the
world。 They are not a mere collection of chance events； of expeditions of wandering knights； each
going about fighting； struggling purposelessly； leaving no results to show for all his efforts。 Nor is it
so that one thing has been thought out here； another there； at will； in the activity of thinking mind
there is real connection； and what there takes place is rational。 It is with this belief in the spirit of
the world that we must proceed to history； and in particular to the history of Philosophy。
2。 EXPLANATORY REMARKS UPON THE DEFINITION OF THE HISTORY
OF PHILOSOPHY。
The above statement； that the Truth is only one； is still abstract and formal。 In the deeper sense it is
our starting point。 But the aim of Philosophy is to know this one Truth as the immediate source
from which all else proceeds； both all the laws of nature and all the manifestations of life and
consciousness of which they are mere rejections or to lead these laws and manifestations in ways
apparently contrary； back to that single source； and from that source to comprehend them； which
is to understand their derivation。 Thus what is most essential is to know that the single truth is not
merely a solitary； empty thought； but one determined within itself。 To obtain this knowledge we
must enter into some abstract Notions which； as such； are quite general and dry； and which are the
two principles of Development and of the Concrete。 We could； indeed； embrace the whole in the
single principle of development； if this were clear； all else would result and follow of its own
accord。 The product of thinking is the thought； thought is； however； still formal； somewhat more
defined it becomes Notion； and finally Idea is Thought in its totality； implicitly and explicitly
determined。 Thus the Idea； and it alone is Truth。 Now it is essentially in the nature of the Idea to
develop； and only through development to arrive at comprehension of itself； or to become what it
is。 That the Idea should have to make itself what it is； seems like a contradiction； it may be said
that it is what it is。
a。 The Notion of Development。
The idea of development is well known； but it is the special characteristic of Philosophy to
investigate such matters as were formerly held as known。 What is dealt with or made use of
without consideration as an aid to daily life； is certainly the unknown to man unless he be informed
in Philosophy。 The further discussion of this idea belongs to the science of Logic。
In order to comprehend what development is；…what may be called two different states must be
distinguished。 The first is what is known as capacity； power； what I call being…in…itself （potentia）；
the second principle is that of being…for…itself； actuality （actus）。 If we say； for example； that man is
by nature rational； we would mean that he has reason only inherently or in embryo： in this sense；
reason； understanding； imagination； will； are possessed from birth or even from the mother's
womb。 But while the child only has capacities or the actual possibility of reason； it is just the same
as if he had no reason； reason does not yet exist in him since he cannot yet do anything rational；
and has no rational consciousness。 Thus what man is at first implicitly becomes explicit； and it is
the same with reason。 If； then； man has actuality on whatever side； he is actually rational； and now
we come to reason。
What is the real meaning of this word？ That which is in itself must become an object； to mankind；
must arrive at consciousness； thus becoming for man。 What has become an object to him is the
same as what he is in himself through the becoming objective of this implicit being； man first
becomes for himself； he is made double； is retained and not changed into another。 For example；
man is thinking； and thus he thinks out thoughts。 In this way it is in thought alone that thought is
object； reason produces what is rational： reason is its own object。 The fact that thought may also
descend to what is destitute of reason is a consideration involving wider issues； which do not
concern us here。 But even though man； who in himself is rational； does not at first seem to have got
further on since he became rational for himself…what is implicit having merely retained itself…the
difference is quite enormous： no new content has been produced； and yet this form of being for
self makes all the difference。 The whole variation in the development of the world in history is
founded on this difference。 This alone explains how since all mankind is naturally rational； and
freedom is the hypothesis on which this reason rests； slavery yet has been； and in part still is；
maintained by many peoples； and men have remained contented under it。 The only distinction
between the Africans and the Asiatics on the one hand； and the Greeks； Romans； and moderns on
the other； is that the latter know and it is explicit for them； that they are free； but the others are so
without knowing that they are； and thus without existing as being free。 This constitutes the
enormous difference in their condition。 All knowledge； and learning； science； and even commerce
have no other object than to draw out what is inward or implicit and thus to become objective。
Because that which is implicit comes into existence； it certainly passes into change； yet it remains
one and the same； for the whole process is dominated by it。 The plant； for example； does not lose
itself in mere indefinite change。 From the germ much is produced when at first nothing was to be
seen but the whole of what is brought