《哲学史-philosophy of history(英文版)》philosophy of history(英文版)-第9章
the fact is; that in recent times Philosophy has been obliged to defend the domain of religion against the attacks of several theological systems。 In the Christian religion God has revealed Himself; — that is; he has given us to understand what He is; so that He is no longer a concealed or secret existence。 And this possibility of knowing Him; thus afforded us; renders such knowledge a duty。 God wishes no narrow…hearted souls or empty heads for his children; but those whose spirit is of itself indeed; poor; but rich in the knowledge of Him; and who regard this knowledge of God as the only valuable possession。 That development of the thinking spirit; which has resulted from the revelation of the Divine Being as its original basis; must ultimately advance to the intellectual prehension of what was presented in the first instance; to feeling and imagination。 The time must eventually e for understanding that rich product of active Reason; which the History of the World offers to us。 It was for a while the fashion to profess admiration for the wisdom of God; as displayed in animals; plants; and isolated occurrences。 But; if it be allowed that Providence manifests itself in such objects and forms of existence; why not also in Universal History? This is deemed too great a matter to be thus regarded。 But Divine Wisdom; i。e。 Reason。; is one and the same in the great as in the little; and we must not imagine God to be too weak to exercise his wisdom on the grand scale。 Our intellectual striving aims at realising the conviction that what was intended by eternal wisdom; is actually acplished in the domain of existent; active Spirit; as well as in that of mere Nature。 Our mode of treating the subject is; in this aspect; a Theodicaea; — a justification of the ways of God; — which Leibnitz attempted metaphysically in his method; i。e。 in indefinite abstract categories; — so that the ill that is found in the World may be prehended; and the thinking Spirit reconciled with the fact of the existence of evil。 Indeed; nowhere is such a harmonising view more pressingly demanded than in Universal History; and it can be attained only by recognising the positive existence; in which that negative element is a subordinate; and vanquished nullity。 On the one hand。 the ultimate design of the World must be perceived; and; on the other hand; the fact that this design has been actually; realised in it; and that evil has not been able permanently to assert a peting position。 But this conviction involves much more than the mere belief in a superintending or in “Providence。” “Reason;” whose sovereignty over the World has been maintained; is as indefinite a term as “Providence;” supposing the term to be used by those who are unable to characterise it distinctly; — to show wherein it consists; so as to enable us to decide whether a thing is rational or irrational。 An adequate definition of Reason is the first desideratum; and whatever boast may be made of strict adherence to it in explaining phenomena; — without such a definition we get no farther than mere words。 With these observations we may proceed to the second point of view that has to be considered in this Introduction。 II。 Essential destiny of Reason § 18 The enquiry into the essential destiny of Reason — as far as it is considered in reference to the World — is identical with the question; what is the ultimate design of the World? And the expression implies that that design is destined to be realised。 Two points of consideration suggest themselves: first; the import of this design — its abstract definition; and secondly; its realisation。 § 19 It must be observed at the outset; that the phenomenon we investigate — Universal History — belongs to the realm of Spirit。 The term “World;” includes both physical and psychical Nature。 Physical Nature also plays its part in the World"s History; — and attention will have to be paid to the fundamental natural relations thus involved。 But Spirit; and the course of its development; is our substantial object。 Our task does not require us to contemplate Nature as a Rational System in itself — though in its own proper domain it proves itself such — but simply in its relation to Spirit。 On the stage on which we are observing it; — Universal History — Spirit displays itself in its most concrete reality。 Notwithstanding this (or rather for the very purpose of prehending the general principles which this; its form of concrete reality; embodies) we must premise some abstract characteristics of the nature of spirit。 Such an explanation; however; cannot be given here under any other form than that of bare assertion。 The present is not the occasion for unfolding the idea of Spirit speculatively; for whatever has a place in an Introduction; must; as already observed; be taken as simply historical; something assumed as having been explained and proved elsewhere; or whose demonstration awaits the sequel of the Science of History itself。 § 20 We have therefore to mention here: (1) The abstract characteristics of the nature of Spirit。 (2) What means Spirit uses in order to realise its Idea。 (3) Lastly; we must consider the shape which the perfect embodiment of Spirit assumes…the State。 (1) The Abstract Characteristics of the Nature of Spirit § 21 The nature of Spirit may be understood by a glance at its direct opposite — Matter。 As the essence of Matter is Gravity; so; on the other hand; we may affirm that the substance; the essence of Spirit is Freedom。 All will readily assent to the doctrine that Spirit; among other properties; is also endowed with Freedom; but philosophy teaches that all the qualities of Spirit exist only through Freedom; that all are but means for attaining Freedom; that all seek and produce this and this alone。 It is a result of speculative Philosophy; that Freedom is the sole truth of Spirit。 Matter possesses gravity in virtue of its tendency towards a central point。 It is ess