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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。
Thus we see Philosophy first restrained and confined within the range of the Greek heathen world；
then resting upon itself； it goes forth against popular religion and takes up an unfriendly attitude to
it； until it grasps that religion in its innermost and recognizes itself therein。 Thus the ancient Greek
philosophers generally respected the popular religion； or at least they did not oppose it； or reflect
upon it。 Those coming later； including even Xenophanes； handled popular ideas most severely； and
thus many so…called atheists made their appearance。 But as the spheres of popular conception and
abstract thought stood peacefully side by side； we also find Greek philosophers of even a later
period in development； in whose case speculative thought and the act of worship； as also the pious
invocation upon and sacrifice to the gods； coexist in good faith； and not in mere hypocrisy。
Socrates was accused of teaching other gods than those belonging to the popular religion； his
daimonion was indeed opposed to the principles of Greek morals and religion； but at the same
time he followed quite honestly the usages of his religion； and we know besides that his last
request was to ask his friends to offer a cock to ？esculapius … a desire quite inconsistent with his
conclusions regarding the existence of God and above all regarding morality。 Plato declaimed
against the poets and their gods。 It was in a much later time that the Neo…platonists first recognized
in the popular mythology rejected earlier by the philosophers； the universal content； they
transposed and translated it into what is significant for thought； and thus used mythology itself as a
symbolical imagery for giving expression to their formulas。
Similarly do we see in the Christian Religion； thought which is not independent first placing itself i