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the ideality and transparency of its determinations which do not become independent…the further
step is； on the other hand； the reality of the Notion in which the differences are themselves brought
to totalities。 Thus the fourth stage is the union of the Idea； in which all these differences； as
totalities； are yet at the same time blended into one concrete unity of Notion。 This comprehension
first takes place without constraint； since the ideal is itself only apprehended in the element of
universality。
The Greek world got as far as this Idea； since they formed an ideal intellectual world； and this was
done by the Alexandrian Philosophy； in which the Greek Philosophy perfected itself and reached
its end。 If we wish to represent this process figuratively；
A。 Thought； is （a） speaking generally abstract； as in universal or absolute space； by which empty
space is often understood； （b） then the most simple space determinations appear； in which we
commence with the point in order that we may arrive at the line and angle； （c） what comes third is
their union into the triangle； that which is indeed concrete； but which is still retained in this abstract
element of surface； and thus is only the first and still formal totality and limitation which
corresponds to the vo？s。
B。 The next point is； that since we allow each of the enclosing lines of the triangle to be again
surface； each forms itself into the totality of the triangle and into the whole figure to which it
belongs； that is the realization of the whole in the sides as we see it in Scepticism or Stoicism。
C。 The last stage of all is； that these surfaces or sides of the triangle join themselves into a body or
a totality： the body is for the first time the perfect spatial determination； and that is a reduplication
of the triangle。 But in as far as the triangle which forms the basis is outside of the pyramid； this
simile does not hold good。
Grecian Philosophy in the Neo…platonists finds its end in a perfect kingdom of Thought and of
bliss； and in a potentially existent world of the ideal； which is yet unreal because the whole only
exists in the element of universality。 This world still lacks individuality as such； which is an essential
moment in the Notion； actuality demands that in the identity of both sides of the Idea； the
independent totality shall be also posited as negative。 Through this self…existent negation； which is
absolute subjectivity； the Idea is first raised into Mind。 Mind is the subjectivity of self…knowledge；
but it is only Mind inasmuch as it knows what is object to itself； and that is itself； as a totality； and
is for itself a totality。 That is to say； the two triangles which are above and below in the prism must
not be two in the sense of being doubled； but they must be one intermingled unity。 Or； in the case
of body； the difference arises between the centre and the peripheral parts。 This opposition of real
corporeality and centre as the simple existence； now makes its appearance； and the totality is the
union of the centre and the substantial…not； however； the simple union； but a union such that the
subjective knows itself as subjective in relation to the objective and substantial。 Hence the Idea is
this totality； and the Idea which knows itself is essentially different from the substantial； the former
manifests itself independently； but in such a manner that as such it is considered to be for itself
substantial。 The subjective Idea is at first only formal； but it is the real possibility of the substantial
and of the potentially universal； its end is to realize itself and to identify itself with substance。
Through this subjectivity and negative unity； and through this absolute negativity； the ideal becomes
no longer our object merely； but object to itself； and this principle has taken effect in the world of
Christianity。 Thus in the modern point of view the subject is for itself free； man is free as man； and
from this comes the idea that because he is Mind he has from his very nature the eternal quality of
being substantial。 God becomes known as Mind which appears to itself as double； yet removes
the difference that it may in it be for and at home with itself。 The business of the world； taking it as
a whole； is to become reconciled with Mind； recognizing itself therein； and this business is assigned
to the Teutonic world。
The first beginning of this undertaking is found in the Religion which is the contemplation of and
faith in this principle as in an actual existence before a knowledge of the principle has been arrived
at。 In the Christian Religion this principle is found more as feeling and idea； in it man as man is
destined to everlasting bliss； and is an object of divine grace； pity and interest； which is as much as
saying that man has an absolute and infinite value。 We find it further in that dogma revealed through
Christ to men； of the unity of the divine and human nature； according to which the subjective and
the objective Idea…man and God are one。 This； in another form； is found in the old story of the
Fall； in which the serpent did not delude man； for God said； 〃Behold； Adam has become as one of
us； to know good and evil。〃 We have to deal with this unity of subjective principle and of
substance； it constitutes the process of Mind that this individual one or independent existence of
subject should put aside its immediate character and bring itself forth as identical with the
substantial。 Such an aim is pronounced to be the highest end attainable by man。 We see from this
that religious ideas and speculation are not so far asunder as was at first believed； and I maintain
these ideas in order that we may not be ashamed of them； seeing that we still belong to them； and
so that if we do get beyond them； we may not be ashamed of our progenitors of the early
Christian times； who held these ideas in such high esteem。
The first principle of that Philosophy which has taken its place in Christendom is thus found in the
existence of two totalities。 This is a reduplication of substance which now； however； is
characterized by the fact that the two totalities are no longer external to one another； but are
clearly both required through their relation to one another。 If formerly Stoicism and Epicureanism；
whose negativity was Scepticism； came forth as independent； and if finally the implicitly existent
universality of both was established； these moments are now known as separate totalities； and yet
in their opposition they have to be thought of as one。 We have here the true speculative Idea； the
Notion in its determinations； each of which is brought into a totality and clearly relates to the other。
We thus have really two Ideas； the subjective Idea as knowledge； and then the substantial and
concrete Idea； and the development and perfection of this principle and its coming to the
consciousness of Thought； is the subject treated by modern Philosophy。 Thus the determinations
are in it more concrete than with the ancients。 This opposition in which the two sides culminate；
grasped in its widest significance； is the opposition between Thought and Being； individuality and
substance； so that in t