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is it？ It is the fullest blossom； the Notion of Mind in its entire form； the consciousness and spiritual
essence of all things； the spirit of the time as spirit present in itself。 The multifarious whole is
reflected in it as in the single focus； in the Notion which knows itself。
The Philosophy which is essential within Christianity could not be found in Rome； for all the
various forms of the whole are only the expression of one and the same determinate character。
Hence political history； forms of government； art and religion are not related to Philosophy as its
causes； nor； on the other hand； is Philosophy the ground of their existence … one and all have the
same common root； the spirit of the time。 It is one determinate existence； one determinate
character which permeates all sides and manifests itself in politics and in all else as in different
elements； it is a condition which hangs together in all its parts； and the various parts of which
contain nothing which is really inconsistent； however diverse and accidental they may appear to
be； and however much they may seem to contradict one another。 This particular stage is the
product of the one preceding。 But to show how the spirit of a particular time moulds its whole
actuality and destiny in accordance with its principle； to show this whole edifice in its conception；
is far from us … for that would be the object of the whole philosophic world…history。 Those forms
alone concern us which express the principle of the Mind in a spiritual element related to
Philosophy。
This is the position of Philosophy amongst its varying forms； from which it follows that it is entirely
identical with its time。 But if Philosophy does not stand above its time in content； it does so in
form； because； as the thought and knowledge of that which is the substantial spirit of its time； it
makes that spirit its object。 In as far as Philosophy is in the spirit of its time； the latter is its
determined content in the world； although as knowledge； Philosophy is above it； since it places it in
the relation of object。 But this is in form alone； for Philosophy really has no other content。 This
knowledge itself undoubtedly is the actuality of Mind； the self…knowledge of Mind which
previously was not present： thus the formal difference is also a real and actual difference。 Through
knowledge； Mind makes manifest a distinction between knowledge and that which is； this
knowledge is thus what produces a new form of development。 The new forms at first are only
special modes of knowledge； and it is thus that a new Philosophy is produced： yet since； it already
is a wider kind of spirit； it is the inward birth…place of the spirit which will later arrive at actual
form。 We shall deal further with this in the concrete below； and we shall then see that what the
Greek Philosophy was； entered； in the Christian world； into actuality。
Introduction
B。 The Relation of Philosophy to Other
Departments of Knowledge
2。 Separation of Philosophy from other Allied Departments of
Knowledge。
The history of the other Sciences； of culture and above all the history of art and of religion are；
partly in regard to the elements contained in them； and partly to their particular objects； related to
the history of Philosophy。 It is through this relationship that the treatment of the history of
Philosophy has been so confused。 If it is to concern itself with the possession of culture generally
and then with scientific culture； and then again with popular myths and the dogmas contained only
in them； and yet farther with the religious reflections which are already thoughts of a speculative
kind； and which make their appearance in them； no bounds are left to Philosophy at all。 This is so；
partly on account of the amount of material itself and the labour required in working it up and
preparing it； and partly because it is in immediate connection with so much else。 But the separation
must not be made arbitrarily or as by chance； but must be derived from fundamental
determinations。 If we merely look at the name of Philosophy； all this matter will pertain to its
history。
I shall speak of this material from three points of view； for three related aspects are to be
eliminated and separated from Philosophy。 The first of these is that which is generally considered
to be the domain of science； and in which are sound the beginnings of understanding thought。 The
second region is that of mythology and religion； the relation of Philosophy to them seems often to
be inimical both in the time of the Greeks and of the Christians。 The third is that of philosophizing
and the metaphysics of the understanding。 While we distinguish what is related to Philosophy； we
must also take note of the elements in this related matter which belong to the Notion of
Philosophy； but which appear to us to be partially separated from it： and thus we may become
acquainted with the Notion of Philosophy。
a。 Relation of Philosophy to Scientific Knowledge。
Knowledge and thought certainly form the element of whatever has to do with particular sciences
as they form the element of Philosophy； but their subjects are mainly finite subjects and
appearance。 A collection of facts known about this content is by its nature excluded from
Philosophy： neither this content nor such a form has anything to do with it。 But even if the sciences
are systematic and contain universal principles and laws from which they proceed； they are still
related to a limited circle of objects。 The ultimate principles are assumed as are the objects
themselves； that is； the outward experience or the feelings of the heart； natural or educated sense
of right and duty； constitute the source from which they are created。 Logic and the determinations
and principles of thought in general are in their methods assumed。
The forms of thought or the points of view and principles which hold good in the sciences and
constitute the ultimate support of all their matter； are not peculiar to them； but are common to the
condition and culture of the time and of the people。 This culture consists mainly in the general ideas
and aims； in the whole extent of the particular intellectual powers dominating consciousness and
life。 Our consciousness has these ideas and allows them to be considered ultimate determinations；
it makes use of them as guiding and connecting links； but does not know them and does not even
make them the objects of its consideration。 To give an abstract example； each act of
consciousness has and requires the whole abstract thought…determination of Being。 〃The sun is in
the heavens； the bunch of grapes is ripe；〃 and so on into infinitude。 Again； in a higher culture； such
relations as those of cause and effect are involved； as also those of force and its manifestation。 All
its knowledge and ideas are permeated and governed by a metaphysic such as this； it is the net in
which all the concrete matter which occupies mankind in action and in impulses； is grasped。 But
this web and its knots in our ordinary consciousness are sunk into a manifold material； for it
contains the objects and interests which we know and which w