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Time； and this form requires to be farther examined both in the Philosophy of Nature and the finite
Mind。
This Being in existence and therefore Being in time is a moment not only of the individual
consciousness； which as such is essentially finite； but also of the development of the philosophical
Idea in the element of Thought。 For the Idea； thought of as being at rest； is； indeed； not in Time。
To think of it as at rest； and to preserve it in the form of immediacy is equivalent to its inward
perception。 But the Idea as concrete； is； as has been shown； the unity of differences； it is not really
rest； and its existence is not really sense…perception； but as differentiation within itself and therefore
as development； it comes into existent Being and into externality in the element of Thought； and
thus pure Philosophy appears in thought as a progressive existence in time。 But this element of
Thought is itself abstract and is the activity of a single consciousness。 Mind is； however not only to
be considered as individual； finite consciousness； but as that Mind which is universal and concrete
within itself； this concrete universality； however； comprehends all the various sides and modes
evolved in which it is and becomes object to the Idea。 Thus Mind's thinking comprehension of self
is at the same time the progression of the total actuality evolved。 This progression is not one which
takes its course through the thought of an individual and exhibits itself in a single consciousness for
it shows itself to be universal Mind presenting itself in the history of the world in all the richness of
its form。 The result of this development is that one form； one stage in the Idea comes to
consciousness in one particular race； so that this race and this time expresses only this particular
form； within which it constructs its universe and works out its conditions。 The higher stage； on the
other hand； centuries later reveals itself in another race of people。
Now if we thus grasp the principles of the Concrete and of Development； the nature of the
manifold obtains quite another signification； and what is said of the diversity in philosophies as if
the manifold were fixed and stationary and composed of what is mutually exclusive； is at once
refuted and relegated to its proper place。 Such talk is that in which those who despise Philosophy
think they possess an invincible weapon against it； and in their truly beggarly pride in their pitiful
representations of it； they are in perfect ignorance even of what they have and what they have to
know in any meagre ideas attained； such as in that of the manifold and diverse。 Yet this category is
one which anybody can understand； no difficulty is made in regard to it； for it is thoroughly known；
and those who use it think they can do so as being entirely comprehensible…as a matter of course
they understand what it is。 But those who believe the principle of diversity to be one absolutely
fixed； do not know its nature； or its dialectic； the manifold or diverse is in a state of flux； it must
really be conceived of as in the process of development； and as but a passing moment。 Philosophy
in its concrete Idea is the activity of development in revealing the differences which it contains
within itself； these differences are thoughts； for we are now speaking of development in Thought。
In the first place； the differences which rest in the Idea are manifested as thoughts。 Secondly； these
distinctions must come into existence； one here and the other there； and in order that they may do
this； they must be complete； that is； they must contain within themselves the Idea in its totality。 The
concrete alone as including and supporting the distinctions； is the actual； it is thus； and thus alone；
that the differences are in their form entire。
A complete form of thought such as is here presented； is a Philosophy。 But the Idea contains the
distinctions in a peculiar form。 It may be said that the form is indifferent； and that the content； the
Idea； is the main consideration； and people think themselves quite moderate and reasonable when
they state that the different philosophies all contain the Idea； though in different forms；
understanding by this that these forms are contingent。 But everything hangs on this： these forms are
nothing else than the original distinctions in the Idea itself； which is what it is only in them。 They are
in this way essential to； and constitute the content of the Idea； which in thus sundering itself； attains
to form。 The manifold character of the principles which appear； is； however； not accidental； but
necessary： the different forms constitute an integral part of the whole form。 They are the
determinations of the original Idea； which together constitute the whole； but as being outside of
one another； their union does not take place in them； but in us； the observers。 Each system is
determined as one； but it is not a permanent condition that the differences are thus mutually
exclusive。 The inevitable fate of these determinations must follow； and that is that they shall be
drawn together and reduced to elements or moments。 The independent attitude taken up by each
moment is again laid aside。 After expansion； contraction follows…the unity out of which they first
emerged。 This third may itself be but the beginning of a farther development。 It may seem as if this
progression were to go on into infinitude； but it has an absolute end in view； which we shall know
better later on； many turnings are necessary； however； before Mind frees itself in coming to
consciousness。
The temple of self…conscious reason is to be considered from this the point of view alone worthy
of the history of Philosophy。 It is hence rationally built by an inward master worker； and not in
Solomon's method； as freemasons build。 The great assumption that what has taken place on this
side； in the world； has also done so in conformity with reason…which is what first gives the history
of Philosophy its true interest…is nothing else than trust in Providence； only in another form。 As the
best of what is in the world is that which Thought produces； it is unreasonable to believe that
reason only is in Nature； and not in Mind。 That man who believes that what； like the philosophies；
belongs to the region of mind must be merely contingent； is insincere in his belief in divine rule； and
what he says of it is but empty talk。
A long time is undoubtedly required by Mind in working out Philosophy； and when one first
reflects on it； the length of the time may seem astonishing； like the immensity of the space spoken
of in astronomy。 But it must be considered in regard to the slow progress of the world…spirit； that
there is no need for it to hasten：…〃A thousand years are in Thy sight as one day。〃 It has time enough
just because it is itself outside of time； because it is eternal。 The fleeting events of the day pass so
quickly that there is not time enough for； all that has to be done。 Who is there who does not die
before he has achieved his aims？ The world…spirit has time enough； but that is not all。 It is not time
alone which has to be made use of in the acquisition of a conce