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notion of a whole the whole itself。 When we want to see an oak with all its vigour of trunk； its
spreading branches； and mass of foliage； we are not satisfied to be shown an acorn instead。 In the
same way science； the crowning glory of a spiritual world； is not found complete in its initial stages。
The beginning of the new spirit is the outcome of a widespread revolution in manifold forms of
spiritual culture； it is the reward which comes after a chequered and devious course of
development； and after much struggle and effort。 It is a whole which； after running its course and
laying bare all its content； returns again to itself ； it is the resultant abstract notion of the whole。 But
the actual realization of this abstract whole is only found when those previous shapes and forms；
which are now reduced to ideal moments of the whole； are developed anew again； but developed
and shaped within this new medium； and with the meaning they have thereby acquired。
4。 The principle is not the completion； against formalism
While the new world makes its first appearance merely in general outline； merely as a whole lying
concealed and hidden within a bare abstraction； the wealth of the bygone life； on the other hand； is
still consciously present in recollection。 Consciousness misses in the new form the detailed expanse
of content； but still more the developed expression of form by which distinctions are definitely
determined and arranged in their precise relations。 Without this last feature science has no general
intelligibility； and has the appearance of being an esoteric possession of a few individuals — an
esoteric possession； because in the first instance it is only the essential principle or notion of
science； only its inner nature that is to be found； and a possession of few individuals； because； at
its first appearance； its content is not elaborated and expanded in detail； and thus its existence is
turned into something particular。 Only what is perfectly determinate in form is at the same time
exoteric； comprehensible； and capable of being learned and possessed by everybody。 Intelligibility
is the form in which science is offered to everyone； and is the open road to it made plain for all。 To
reach rational knowledge by our intelligence is the just demand of the mind which comes to
science。 For intelligence； understanding （Verstand）； is thinking； pure activity of the self in general；
and what is intelligible （Verst？ndige） is something from the first familiar and common to the
scientific and unscientific mind alike； enabling the unscientific mind to enter the domain of science。
Science； at its commencement； when as yet it has reached neither detailed completeness nor
perfection of form； is exposed to blame on that account。 But it would be as unjust to suppose this
blame to attach to its essential nature； as it is inadmissible not to be ready to recognize the demand
for that further development in fuller detail。 In the contrast and opposition between these two
aspects （the initial and the developed stages of science） seems to lie the critical knot which
scientific culture at present struggles to loosen； and about which so far it is not very clear。 One side
parades the wealth of its material and the intelligibility of its ideas； the other pours contempt at any
rate on the latter； and makes a parade of the immediate intuitive rationality and divine quality of its
content。 Although the first is reduced to silence； perhaps by the inner force of truth alone； perhaps；
too； by the noisy bluster of the other side； and even though having regard to the reason and nature
of the case it did feel overborne； yet it does not therefore feel satisfied as regards those demands
for greater development； for those demands are just； but still unfulfilled。 Its silence is due only in
part to the victory of the other side； it is half due to that weariness and indifference which are
usually the consequence when expectations are being constantly awakened by promises which are
not followed up by performance。
The other side no doubt at times makes an easy enough matter of having a vast expanse of
content。 They haul on to their territory a lot of material； that； namely； which is already familiar and
arranged ill order； and since they are concerned more especially about what is exceptional；
strange； and curious； they seem all the more to be in possession of the rest； which knowledge in its
own way was finished and done with； as well as to have control over what was unregulated and
disorderly。 Hence everything appears brought within the compass of the Absolute Idea； which
seems thus to be recognized in everything； and to have succeeded in becoming a system in
extenso of scientific knowledge。 But if we look more closely at this expanded system we find that
it has not been reached by one and the same principle taking shape in diverse ways； it is the
shapeless repetition of one and the same idea； which is applied in an external fashion to different
material； the wearisome reiteration of it keeping up the semblance of diversity。 The Idea； which by
itself is no doubt the truth； really never gets any farther than just where it began； as long as the
development of it consists in nothing else than such a repetition of the same formula。 If the knowing
subject carries round everywhere the one inert abstract form； taking up in external fashion
whatever material comes his way； and dipping it into this element； then this comes about as near to
fulfilling what is wanted … viz。 a self…origination of the wealth of detail； and a self…determining
distinction of shapes and forms…as any chance fancies about the content in question。 It is rather a
monochrome formalism； which only arrives at distinction in the matter it has to deal with； because
this is already prepared and well known。
This monotonousness and abstract universality are maintained to be the Absolute。 This formalism
insists that to be dissatisfied therewith argues an incapacity to grasp the standpoint of the Absolute；
and keep a firm hold on it。 If it was once the case that the bare possibility of thinking of something
in some other fashion was sufficient to refute a given idea； and the naked possibility； the bare
general thought； possessed and passed for the entire substantive value of actual knowledge；
similarly we find here all the value ascribed to the general idea in this bare form without concrete
realization； and we see here； too； the style and method of speculative contemplation identified with
dissipating and。 resolving what is determinate and distinct； or rather with hurling it down； without
more ado and without any justification； into the abyss of vacuity。 To consider any specific fact as it
is in the Absolute； consists here in nothing else than saying about it that； while it is now doubtless
spoken of as something specific； yet in the Absolute； in the abstract identity A = A； there is no
such thing at all； for everything is there all one。 To pit this single assertion； that 〃in the Absolute all
is one〃； against the organized whole of determinate and complete knowledge； or of knowledge
which at least aims at and demands c