hand in hand with empty rationalism—(which means to be so much opposed to it, though both repose really on the same habit of mind)—in the wanton assertion, almost as if it merely mentioned a notorious fact, that Philosophy is the All-one doctrine, or Pantheism. It must be said that it was more to the credit of piety and theology when they accused a philosophical system (e.g. Spinozism) of Atheism than of Pantheism, though the former imputation at the first glance looks more cruel and insidious (cf. § 71 note). The imputation of Atheism presupposes a definite idea of a full and real God, and arises because the popular idea does not detect in the philosophical notion the peculiar form to which it is attached.
Philosophy indeed can recognise its own forms in the categories of religious consciousness, and even its own teaching in the doctrine of religion—which therefore it does not disparage. But the converse is not true: the religious consciousness does not apply the criticism of thought to itself, does not comprehend itself, and is therefore, as it stands, exclusive. To impute Pantheism instead of Atheism to Philosophy is part of the modern habit of mind—of the new piety and new theology. For them philosophy has too much of God:—so much so, that, if we believe them, it asserts that God is everything and everything is God. This new theology, which makes religion only a subjective feeling and denies the knowledge of the divine nature, thus retains nothing more than a God in general without objective characteristics. Without interest of its own for the concrete, fulfilled notion of God, it treats it only as an interest which _others_ once had, and hence treats what belongs to the doctrine of God’s concrete nature as something merely historical. The indeterminate God is to be found in all religions; every kind of piety (§ 72)—that of the Hindoo to asses, cows,—or to dalai-lamas,—that of the Egyptians to the ox—is always adoration of an object which, with all its absurdities, also contains the generic abstract, God in General. If this theory needs no more than such a God, so as to find God in everything called religion, it must at least find such a God recognised even in philosophy, and can no longer accuse it of Atheism. The mitigation of the reproach of Atheism into that of Pantheism has its ground therefore in the superficial idea to which this mildness has attenuated and emptied God. As that popular idea clings to its abstract universality, from which all definite quality is excluded, all such definiteness is only the non-divine, the secularity of things, thus left standing in fixed undisturbed substantiality. On such a presupposition, even after philosophy has maintained God’s absolute universality, and the consequent untruth of the being of external things, the hearer clings as he did before to his belief that secular things still keep their being, and form all that is definite in the divine universality. He thus changes that universality into what he calls the pantheistic:—_Everything is_—(empirical things, without distinction, whether higher or lower in the scale, _are_)—all possess substantiality; and so—thus he understands philosophy—each and every secular thing is God.
It is only his own stupidity, and the falsifications due to such misconception, which generate the imagination and the allegation of such pantheism.
But if those who give out that a certain philosophy is Pantheism, are unable and unwilling to see this—for it is just to see the notion that they refuse—they should before everything have verified the alleged fact that _any one philosopher, or any one man_, had really ascribed substantial or objective and inherent reality to _all_ things and regarded them as God:—that such an idea had ever come into the hand of any body but themselves. This allegation I will further elucidate in this exoteric discussion: and the only way to do so is to set down the evidence. If we want to take so-called Pantheism in its most poetical, most sublime, or if you will, its grossest shape, we must, as is well known, consult the oriental poets: and the most copious delineations of it are found in Hindoo literature. Amongst the abundant resources open to our disposal on this topic, I select—as the most authentic statement accessible—the Bhagavat-Gita, and amongst its effusions, prolix and reiterative _ad nauseam_, some of the most telling passages. In the 10th Lesson (in Schlegel, p. 162) Krishna says of himself(173):—“I am the self, seated in the hearts of all beings. I am the beginning and the middle and the end also of all beings...I am the beaming sun amongst the shining ones, and the moon among the lunar mansions...Amongst the Vedas I am the Sâma-Veda: I am mind amongst the senses: I am consciousness in living beings. And I am Sankara (Siva) among the Rudras,...Meru among the high-topped mountains,...the Himalaya among the firmly-fixed (mountains)...Among beasts I am the lord of beasts...Among letters I am the letter A...I am the spring among the seasons...I am also that which is the seed of all things: there is nothing moveable or immoveable which can exist without me.”
Even in these totally sensuous delineations, Krishna (and we must not suppose there is, besides Krishna, still God, or a God besides; as he said before he was Siva, or Indra, so it is afterwards said that Brahma too is in him) makes himself out to be—not everything, but only—the most excellent of everything. Everywhere there is a distinction drawn between external, unessential existences, and one essential amongst them, which he is. Even when, at the beginning of the passage, he is said to be the beginning, middle, and end of living things, this totality is distinguished from the living things themselves as single existences. Even such a picture which extends deity far and wide in its existence cannot be called pantheism: we must rather say that in the infinitely multiple empirical world, everything is reduced to a limited number of essential existences, to a polytheism. But even what has been quoted shows that these very substantialities of the externally-existent do not retain the independence entitling them to be named Gods; even Siva, Indra, &c. melt into the one Krishna.
This reduction is more expressly made in the following scene (7th Lesson, p. 7 sqq.). Krishna says: “I am the producer and the destroyer of the whole universe. There is nothing else higher than myself; all this is woven upon me, like numbers of pearls upon a thread. I am the taste in water;...I am the light of the sun and the moon; I am ‘Om’ in all the Vedas...I am life in all beings...I am the discernment of the discerning ones...I am also the strength of the strong.” Then he adds: “The whole universe deluded by these three states of mind developed from the qualities [sc. goodness, passion, darkness] does not know me who am beyond them and inexhaustible: for this delusion of mine,” [even the Maya is _his_, nothing independent], “developed from the qualities is divine and difficult to transcend. Those cross beyond this delusion who resort to me alone.” Then the picture gathers itself up in a simple expression: “At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vasudeva is everything. Such a high-souled mind is very hard to find. Those who are deprived of knowledge by various desires approach other divinities...Whichever form of deity one worships with faith, from it he obtains the beneficial things he desires really given by me. But the fruit thus obtained by those of little judgment is perishable...The undiscerning ones, not knowing my transcendent and inexhaustible essence, than which there is nothing higher, think me who am unperceived to have become perceptible.”
This “All,” which Krishna calls himself, is not, any more than the Eleatic One, and the Spinozan Substance, the Every-thing. This every-thing, rather, the infinitely-manifold sensuous manifold of the finite is in all these pictures, but defined as the “accidental,” without essential being of its very own, but having its truth in the substance, the One which, as different from that accidental, is alone the divine and God. Hindooism however has the higher conception of Brahma, the pure unity of thought in itself, where the empirical everything of the world, as also those proximate substantialities, called Gods, vanish. On that account Colebrooke and many others have described the Hindoo religion as at bottom a Monotheism. That this description is not incorrect is clear from these short citations. But so little concrete is this divine unity—spiritual as its idea of God is—so powerless its grip, so to speak—that Hindooism, with a monstrous inconsistency, is also the maddest of polytheisms. But the idolatry of the wretched Hindoo, when he adores the ape, or other creature, is still a long way from that wretched fancy of a Pantheism, to which everything is God, and God everything. Hindoo monotheism moreover is itself an example how little comes of mere monotheism, if the Idea of God is not deeply determinate in itself. For that unity, if it be intrinsically abstract and therefore empty, tends of itself to let whatever is concrete, outside it—be it as a lot of Gods or as secular, empirical individuals—keep its independence. That pantheism indeed—on the shallow conception of it—might with a show of logic as well be called a monotheism: for if God, as it says, is identical with the world, then as there is only one world there would be in that pantheism only one God.
Perhaps the empty numerical unity must be predicated of the world: but such abstract predication of it has no further special interest; on the contrary, a mere numerical unity just means that its _content_ is an infinite multeity and variety of finitudes. But it is that delusion with the empty unity, which alone makes possible and induces the wrong idea of pantheism. It is only the picture—floating in the indefinite blue—of the world as _one thing_, _the all_, that could ever be considered capable of combining with God: only on that assumption could philosophy be supposed to teach that God is the world: for if the world were taken as it is, as everything, as the endless lot of empirical existence, then it would hardly have been even held possible to suppose a pantheism which asserted of such stuff that it is God.
But to go back again to the question of fact. If we want to see the consciousness of the One—not as with the Hindoos split between the featureless unity of abstract thought, on one hand, and on the other, the long-winded weary story of its particular detail, but—in its finest purity and sublimity, we must consult the Mohammedans. If e.g. in the excellent Jelaleddin-Rumi in particular, we find the unity of the soul with the One set forth, and that unity described as love, this spiritual unity is an exaltation above the finite and vulgar, a transfiguration of the natural and the spiritual, in which the externalism and transitoriness of immediate nature, and of empirical secular spirit, is discarded and absorbed(174).
I refrain from accumulating further examples of the religious and poetic conceptions which it is customary to call pantheistic. Of the philosophies to which that name is given, the Eleatic, or Spinozist, it has been remarked earlier (§ 50, note) that so far are they from identifying God with the world and making him finite, that in these systems this “everything” has no truth, and that we should rather call them monotheistic, or, in relation to the popular idea of the world, acosmical.
They are most accurately called systems which apprehend the Absolute only as substance. Of the oriental, especially the Mohammedan, modes of envisaging God, we may rather say that they represent the Absolute as the utterly universal genus which dwells in the species or existences, but dwells so potently that these existences have no actual reality. The fault of all these modes of thought and systems is that they stop short of defining substance as subject and as mind.
These systems and modes of pictorial conception originate from the one need common to all philosophies and all religions of getting an idea of God, and, secondly, of the relationship of God and the world. (In philosophy it is specially made out that the determination of God’s nature determines his relations with the world.) The “reflective” understanding begins by rejecting all systems and modes of conception, which, whether they spring from heart, imagination or speculation, express the interconnexion of God and the world: and in order to have God pure in faith or consciousness, he is as essence parted from appearance, as infinite from the finite. But, after this partition, the conviction arises also that the appearance has a relation to the essence, the finite to the infinite, and so on: and thus arises the question of reflection as to the nature of this relation. It is in the reflective form that the whole difficulty of the affair lies, and that causes this relation to be called incomprehensible by the agnostic. The close of philosophy is not the place, even in a general exoteric discussion, to waste a word on what a “notion” means. But as the view taken of this relation is closely connected with the view taken of philosophy generally and with all imputations against it, we may still add the remark that though philosophy certainly has to do with unity in general, it is not however with abstract unity, mere identity, and the empty absolute, but with concrete unity (the notion), and that in its whole course it has to do with nothing else;—that each step in its advance is a peculiar term or phase of this concrete unity, and that the deepest and last expression of unity is the unity of absolute mind itself. Would-be judges and critics of philosophy might be recommended to familiarise themselves with these phases of unity and to take the trouble to get acquainted with them, at least to know so much that of these terms there are a great many, and that amongst them there is great variety. But they show so little acquaintance with them—and still less take trouble about it—that, when they hear of unity—and relation _ipso facto_ implies unity—they rather stick fast at quite abstract indeterminate unity, and lose sight of the chief point of interest—the special mode in which the unity is qualified. Hence all they can say about philosophy is that dry identity is its principle and result, and that it is the system of identity. Sticking fast to the undigested thought of identity, they have laid hands on, not the concrete unity, the notion and content of philosophy, but rather its reverse. In the philosophical field they proceed, as in the physical field the physicist; who also is well aware that he has before him a variety of sensuous properties and matters—or usually matters alone, (for the properties get transformed into matters also for the physicist)—and that these matters (elements) _also_ stand in _relation_ to one another. But the question is, Of what kind is this relation? Every peculiarity and the whole difference of natural things, inorganic and living, depend solely on the different modes of this unity. But instead of ascertaining these different modes, the ordinary physicist (chemist included) takes up only one, the most external and the worst, viz. _composition_, applies only it in the whole range of natural structures, which he thus renders for ever inexplicable.
The aforesaid shallow pantheism is an equally obvious inference from this shallow identity. All that those who employ this invention of their own to accuse philosophy gather from the study of God’s _relation_ to the world is that the one, but only the one factor of this category of relation—and that the factor of indeterminateness—is identity. Thereupon they stick fast in this half-perception, and assert—falsely as a fact—that philosophy teaches the identity of God and the world. And as in their judgment either of the two,—the world as much as God—has the same solid substantiality as the other, they infer that in the philosophic Idea God is _composed_ of God and the world. Such then is the idea they form of pantheism, and which they ascribe to philosophy. Unaccustomed in their own thinking and apprehending of thoughts to go beyond such categories, they import them into philosophy, where they are utterly unknown; they thus infect it with the disease against which they subsequently raise an outcry. If any difficulty emerge in comprehending God’s relation to the world, they at once and very easily escape it by admitting that this relation contains for them an inexplicable contradiction; and that hence, they must stop at the vague conception of such relation, perhaps under the more familiar names of, e.g. omnipresence, providence, &c. Faith in their use of the term means no more than a refusal to define the conception, or to enter on a closer discussion of the problem. That men and classes of untrained intellect are satisfied with such indefiniteness, is what one expects; but when a trained intellect and an interest for reflective study is satisfied, in matters admitted to be of superior, if not even of supreme interest, with indefinite ideas, it is hard to decide whether the thinker is really in earnest with the subject. But if those who cling to this crude “rationalism” were in earnest, e.g. with God’s omnipresence, so far as to realise their faith thereon in a definite mental idea, in what difficulties would they be involved by their belief in the true reality of the things of sense! They would hardly like, as Epicurus does, to let God dwell in the interspaces of things, i.e. in the pores of the physicists,—said pores being the negative, something supposed to exist _beside_ the material reality. This very “Beside” would give their pantheism its spatiality,—their everything, conceived as the mutual exclusion of parts in space. But in ascribing to God, in his relation to the world, an action on and in the space thus filled on the world and in it, they would endlessly split up the divine actuality into infinite materiality. They would really thus have the misconception they call pantheism or all-one-doctrine, only as the necessary sequel of their misconceptions of God and the world. But to put that sort of thing, this stale gossip of oneness or identity, on the shoulders of philosophy, shows such recklessness about justice and truth that it can only be explained through the difficulty of getting into the head thoughts and notions, i.e.
not abstract unity, but the many-shaped modes specified. If statements as to facts are put forward, and the facts in question are thoughts and notions, it is indispensable to get hold of their meaning. But even the fulfilment of this requirement has been rendered superfluous, now that it has long been a foregone conclusion that philosophy is pantheism, a system of identity, an All-one doctrine, and that the person therefore who might be unaware of this fact is treated either as merely unaware of a matter of common notoriety, or as prevaricating for a purpose. On account of this chorus of assertions, then, I have believed myself obliged to speak at more length and exoterically on the outward and inward untruth of this alleged fact: for exoteric discussion is the only method available in dealing with the external apprehension of notions as mere facts,—by which notions are perverted into their opposite. The esoteric study of God and identity, as of cognitions and notions, is philosophy itself.
§ 574. This notion of philosophy is the self-thinking Idea, the truth aware of itself (§ 236),—the logical system, but with the signification that it is universality approved and certified in concrete content as in its actuality. In this way the science has gone back to its beginning: its result is the logical system but as a spiritual principle: out of the presupposing judgment, in which the notion was only implicit and the beginning an immediate,—and thus out of the _appearance_ which it had there—it has risen into its pure principle and thus also into its proper medium.
§ 575. It is this appearing which originally gives the motive of the further development. The first appearance is formed by the syllogism, which is based on the Logical system as starting-point, with Nature for the middle term which couples the Mind with it. The Logical principle turns to Nature and Nature to Mind. Nature, standing between the Mind and its essence, sunders itself, not indeed to extremes of finite abstraction, nor itself to something away from them and independent,—which, as other than they, only serves as a link between them: for the syllogism is _in the Idea_ and Nature is essentially defined as a transition-point and negative factor, and as implicitly the Idea. Still the mediation of the notion has the external form of _transition_, and the science of Nature presents itself as the course of necessity, so that it is only in the one extreme that the liberty of the notion is explicit as a self-amalgamation.
§ 576. In the second syllogism this appearance is so far superseded, that that syllogism is the standpoint of the Mind itself, which—as the mediating agent in the process—presupposes Nature and couples it with the Logical principle. It is the syllogism where Mind reflects on itself in the Idea: philosophy appears as a subjective cognition, of which liberty is the aim, and which is itself the way to produce it.
§ 577. The third syllogism is the Idea of philosophy, which has self-knowing reason, the absolutely-universal, for its middle term: a middle, which divides itself into Mind and Nature, making the former its presupposition, as process of the Idea’s subjective activity, and the latter its universal extreme, as process of the objectively and implicitly existing Idea. The self-judging of the Idea into its two appearances (§§ 575, 576) characterises both as its (the self-knowing reason’s) manifestations: and in it there is a unification of the two aspects:—it is the nature of the fact, the notion, which causes the movement and development, yet this same movement is equally the action of cognition.
The eternal Idea, in full fruition of its essence, eternally sets itself to work, engenders and enjoys itself as absolute Mind.
Ἡ δὲ νόησις ἡ καθ᾽ αὑτὴν τοῦ καθ᾽ αὑτὸ ἀρίστου, καὶ ἡ μάλιστα τοῦ μάλιστα. Αὑτὸν δὲ νοεῖ ὁ νοῦς κατὰ μετάληψιν τοῦ νοητοῦ νοητὸς γὰρ γίγνεται θιγγάνων καὶ νοῶν, ὥστε ταὐτὸν νοῦς καὶ νοητόν. Τὸ γὰρ δεκτικὸν τοῦ νοητοῦ καὶ τῆς οὐσίας νοῦς. Ἐνεργεῖ δὲ ἔχων. Ὥστ᾽ ἐκεῖνο μᾶλλον τούτου ὂ δοκεῖ ὁ νοῦς θεῖον ἔχειν, καὶ ἡ θεωρία τὸ ἥδιστον καὶ ἄριστον. Εἰ οὖν οὕτως εὖ ἔχει, ὡς ἡμεῖς ποτέ, ὁ θεὸς ἀεί, θαυμαστόν; εἰ δὲ μᾶλλον, ἔτι θαυμασιώτερον. Ἔχει δὲ ὡδί. Καὶ ζωὴ δέ γε ὑπάρχει; ἡ γὰρ νοῦ ἐνέργεια ζωή, ἐκεῖνος δὲ ἡ ἐνέργεια; ἐνέργεια δὲ ἡ καθ᾽ αὑτὴν ἐκείνου ζωὴ ἀρίστη καὶ ἀΐδιος. Φαμὲν δὲ τὸν θεὸν εἶναι ζῷον ἀΐδιον ἄριστον, ὥστε ζωὴ αἰὼν συνεχὴς καὶ ἀΐδιος ὑπάρχει τῷ θεῷ; τοῦτο γὰρ ὁ θεός. (ARIST. _Met._ XI. 7.)
INDEX.
Absolute (the), xlviii, 7.
Abstraction, 74.
Accent, 81, 87.
Ages of man, 17.
Alphabets, 81.
Altruism, 57.
Animal magnetism, clxi, 5, 29 seqq.
Anthropology, xxv, lxxxviii, 12 seqq.
Appetite, 53.
Art, xxxix seqq., 169 seqq.
Asceticism, cxv, cxliii, clxxxvii, 159.
Association of ideas, 73.
Atheism, 183.
Athens, cxxx.
Attention, clxxiii, 69.
Automatism (psychological), clxv.
_Bacon_ (Fr.), xxi, lii, lix, clx.
_Bain_ (A.), cxxi.
Beauty, 169.
Biography, 151.
Body and Soul (relations of), lxxxii, cxvi, clvi, 13.
_Boëthius_, l.
_Böhme_ (J.), 95.
Bravery, cxcix.
Budget, 144.
Capitalism, cci seqq.
Cardinal virtues, cxxxii.
Categories, lx.
Catholicism, 157.
Children, lxxxvii, cii.
Chinese language, 81 seqq.
Choice, 98.
Christianity, xliv, cxli, clxxix, 7, 101, 157.
Clairvoyance, clviii, clxi, 33.
Cognition, 64.
Commercial morality, cci.
_Comte_ (C.), xcix.
Conscience, xxx, cxxii, clxxxvii, 117, 156, 161.
Consciousness, xxv, xcix, 47 seqq.
Constitution of the State, 132.
Contract, 108.
Corporation, 130.
Crime, cxciii, 109.
Criticism, xvi, cxxxviii, 149.
Custom, clxxxix, 104.
_Dante_, cxxxiv.
Deduction (Kantian and Fichtean), cx seqq.
Democracy, 141.
Development, 60.
Disease (mental), 27, 37.
Duty, cxiv, cxix, cxxi seqq., cxxxi, cxxxix, 97, 104, 116.
Economics, 122.
Education, xcii, cxxxvii, 11.
Ego (the), lxiv seqq., 47 seqq.
Egoism, 55.
Eleaticism, 190.
England, 143.
Epicureanism, cxli, 195.
Epistemology, ciii.
Equality (political and social), cxc, 133.
Equity, xxxi.
Estates, 123.
Ethics, xv, xix, xxx seqq., xcv, cxiii seqq., cxc seqq., 113 seqq.
Experience, 51.
Experimental psychology, lxxxi seqq., c.
Expression (mental), 23, 45.
Faculties of Mind, lxxiii seqq., xcvii, cxxvi, 58, 65.
Faith, cvii.
Fame, 153.
Family, xxxii, cxcii, 121.
_Fichte_ (J. G.), cvi, cix seqq., clxiv, clxix, 49.
Finance, 144.
Finitude, 8.
Fraud, 110.
Freedom, cxxv seqq., clxxv, 6, 99, 113, 133 seqq.
_Fries_, clxxix.
Genius (the), clvii, 28.
German language, 78, 88: politics, clxxvii; empire, clxxxi.
God, xxxiv, xli, cxxii, 20, 154, 176.
_Goethe_, cliv, clxix.
Goodness, 115.
Government, 137; forms of, 141.
Greek ethics, cxxix seqq., cxciv; religion, 164.
Habit, clviii, 39.
Happiness, 99.
_Herbart_, lxii seqq., lxxxv, cxxvii.
Hieroglyphics, 80.
History, xxxiv, xlvii, xci, 147 seqq.
_Hobbes_, lxxvi, clxxxii.
Holiness, 159.
Honour, 124.
_Hume_, lxxi, cxx.
Hypnotism, clxiv seqq., 31 seqq.
Idea (Platonic), 163.
Idealism, civ; political, clxxxvi.
Ideality, clxviii, 25.
Ideas, lxix seqq., ci seqq.
Imagination, 72.
Immaterialism, clii, 12, 45.
Impulse, 95.
Individualist ethics, cxx seqq.
Individuality in the State, 139.
Industrialism, cc, 123.
Insanity, 37.
Intention, 114.
International Law, 147.
Intuition, 67.
Irony, 179.
Judgment, 89.
Judicial system, 127.
_Jung-Stilling_, clxii.
Juries, 128.
_Kant_ (I.), xv, lxiv, lxxi, xcvi, cvii, cxxviii, clxxxviii, 20, 48, 51, 63, 154.
_Kieser_, clxiii.
Knowledge, cv, cxxxv, cxli, 64.
Krishna, 186 seqq.
Labour, 123.
Language, clxxiv, 79 seqq.
_Laplace_, clxiv.
Law, xxix, xcvi, cxc, 104, 125.
Legality, xxx, clxxxix.
Legislation, 125.
Liberty, see Freedom.
Life, 13.
Logic, xiv, xvii, lxi, xcv, 196.
Lutheranism, 157.
_Macchiavelli_, clxxx.
Magic, clxi, 29.
Manifestation, 7.
Manners, 104.
Marriage, 121, 159.
Master and slave, 56.
Mathematics in psychology, lxviii.
Medium, 34.
Memory, clxxiv, 70, 84.
_Mesmer_, clxi.
Metaphysic, lviii seqq.
_Mill_ (James), lxxix.
Mind (= Spirit), xlix seqq., 58, 196.
Mnemonics, 85.
Monarchy, 139.
Monasticism, 159.
Monotheism, 188.
Morality, xxx, xxxviii, cxxi, clxxxviii seqq., cxcviii, 113 seqq.
_Napoleon_, 19.
Natural Philosophy, xv, xvii, xxii.
Natural rights, 112.
Nature, cxx, cxxiv, 12, 133, 196.
Nemesis, 174.
Nobility, cxcvii.
Observation, lxxxix.
Orders (social), cxcvii seqq., 124.
Ought, clxxv, 94, 116.
Pain, 6, 94.
Parliament, 142.
Passion, 95.
Peasantry, cci.
Perception, 67.
Perfection, cxxvii, cxxix.
Person, 107, 119.
Personality, lxiv, clxvii.
Philosophy, xiv, cxvii, cxxxviii, 159 seqq., 179 seqq.
Phrenology, 35.
Physiology, lxxxi, c.
_Pinel_, 39.
Pleasure, cxxxvi, 94.
_Plotinus_, cxliv.
Police, 130.
_Porphyry_, xx.
Positivity of laws, 125.
Powers (political), ccii, 138.
Practice, 92.
Property, xxix, cxcii, 107.
Protestantism, 166.
Prussia, clxxviii, clxxxiv.
Psychiatry, 33.
Psychology, xxii, xxiv, lii seqq., lxiii, lxxxvi, xcv, cxvii, 4, 58, 63.
Punishment, cxciii, cciii, 111.
Purpose, 97, 114.
Races, 16.
Rationalism, clxv, 183.
Reason, cxv, cxliii, clxxii, 58.
Recollection, 70.
_Reinhold_, 49.
Religion, xxxvii seqq., cxcvi, 155 seqq., 167 seqq.
Representation, cxi, 70; political, clxxxiii, 142.
Responsibility, 114.
Revelation, 7, 175.
Right, xxix, 104 (see Law).
_Ritter_, clxi, clxiii.
Romances, 151: romantic art, 172.
Savages, lxxxvii, cii.
_Schelling_, clxi.
_Schindler_, clxiii.
_Schopenhauer_, cvi, cxvi, cli, clxiv, clxix, clxxxvii.
Science, xviii.
Self-consciousness, clxxi, 53 seqq.
Sensibility and sensation, 20, 50.
Sex, 18.
Siderism, clxiii, 15.
Signs (in language), 76.
Skill (acquired), 42.
Slavery, 56, 101.
Sleep, 18.
Society, xxxii, 56.
Sociology, xxiii.
Somnambulism, 30.
Soul, liv, lxix, lxxv, 26.
_Spencer_ (H.), xxi seqq., cxi, cxxiii, cxliv.
_Spinoza_, lxxvi, ci, cxix, cl, 14, 49, 188.
Spiritualism, clxii.
State, xxxii seqq., clxxvi, clxxxiii, 131 seqq.
Stoicism, cxix, cxxiv, cxi, cxliii.
Suggestion, clxv seqq., 33.
Superstition, 158.
Syllogism, 90.
Symbol, 77, 171.
Sympathy, clv.
Telepathy, clxi, 34.
Tellurism, clxiii, 15.
Theology, 155.
Thinking, clxxiv, 89.
_Tholuck_, 191.
Trinity, 177 seqq.
Truth, cv, 182.
Unconscious (the), cxlvi.
Universalising, cxxviii.
Utilitarianism, cxxxvi.
Value, 109.
Virtues, cxxxi, cxcviii, 120.
War, cxcix, 146.
Wartburg, clxxix.
Welfare, 114.
Will, xxviii, cxxv, clxxv, 62, 90.
_Wolff_, lxxiii.
Words, clxxiv, 79.
_Wordsworth_, li, clxviii.
Written language, 81 seqq.
Wrong, 109.
Würtemberg, clxxxv.
FOOTNOTES 2 The prospectus of the _System of Synthetic Philosophy_ is dated 1860. Darwin’s _Origin of Species_ is 1859. But such ideas, both in Mr. Spencer and others, are earlier than Darwin’s book.
3 Hegel’s _Verhältniss_, the supreme category of what is called actuality: where object is necessitated by outside object.
4 Cf. Herbart, _Werke_ (ed. Kehrbach), iv. 372. This consciousness proper is what Leibniz called _« __Apperception,__ »__ la connaissance réflexive de l’état intérieur (Nouveaux Essais)_.
5 Herbart, _Werke_, vi. 55 (ed. Kehrbach).
6 p. 59 (§ 440).
7 p. 63 (§ 440).
8 These remarks refer to four out of the five Herbartian ethical ideas. See also Leibniz, who (in 1693, _De Notionibus juris et justitiae_) had given the following definitions: “Caritas est benevolentia universalis. Justitia est caritas sapientis. Sapientia est scientia felicitatis.” The jus naturae has three grades: the lowest, jus strictum; the second, aequitas (or caritas, in the narrower sense); and the highest, pietas, which is honeste, i.e. pie vivere.
9 To which the Greek πόλις, the Latin civitas or respublica, were only approximations. Hegel _is not writing a history_. If he were, it would be necessary for him to point out how far the individual instance, e.g. Rome, or Prussia, corresponded to its Idea.
v. 24.
14 Cf. _Prolegomena to the Study of Hegel_, chaps. xviii, xxvi.
cap. vii, which includes the Religion of Art, and the same point of view is explicit in the first edition of the _Encyclopaedia_.
meeting-ground of the Greek spirit, as it passed through Rome, with Christianity.
18 Ib., p. 584.
_ 19 Phenomenologie des Geistes_ (_Werke_, ii. 572). Thus Hegelian idealism claims to be the philosophical counterpart of the central dogma of Christianity.
20 From the old Provençal _Lay of Boëthius_.
21 It is the doctrine of the _intellectus agens_, or _in actu_; the _actus purus_ of the Schoolmen.
_ 23 Psychologie als Wissenschaft_, Vorrede.
108.
26 Cf. Plato’s remarks on the problem in the word Self-control.
_Republ._ 430-1.
32 One might almost fancy Herbart was translating into a general philosophic thesis the words in which Goethe has described how he overcame a real trouble by transmuting it into an ideal shape, e.g.
_Wahrheit und Dichtung_, cap. xii.
cases the materials out of which the superior tracts of consciousness and intellect are evolved.”
_ 34 Prolegomena to the Study of Hegel_, ch. xvii.
36 As is also the case with Herbart’s metaphysical reality of the Soul.
_ 37 Human Nature_, vii. 2. “Pleasure, Love, and appetite, which is also called desire, are divers names for divers considerations of the same thing...” Deliberation is (ch. xii. 1) the “alternate succession of appetite and fears.”
40 This wide scope of thinking (_cogitatio_, _penser_) is at least as old as the Cartesian school: and should be kept in view, as against a tendency to narrow its range to the mere intellect.
41 e.g. _Analysis of the Human Mind_, ch. xxiv. “Attention is but another name for the interesting character of the idea;” ch. xix.
“Desire and the idea of a pleasurable sensation are convertible terms.”
42 As Mr. Spencer says (_Psychology_, i. 141), “Objective psychology can have no existence as such without borrowing its data from subjective psychology.”
43 The same failure to note that experiment is valuable only where general points of view are defined, is a common fault in biology.
reason in thy body than in thy best wisdom.”
48 This language is very characteristic of the physicists who dabble in psychology and imagine they are treading in the steps of Kant, if