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 who made tender feeling and good intentions the test of virtue, it was because these individual consciences absolved themselves from conformity to the established church and state. To inquire whether in itself or in respect to human economy generally, the morality of Buddha, or Socrates, or Rousseau was the best would have seemed to him absurd: the question could only be what approaches or contributions each of these made to the morality approved by the Lutheran community and by the Prussian ministry of education and public worship. The truth, then as now, was whatever every good German believed. This pious wish of Hegel’s to interpret the orthodoxy of his generation was successful, and the modest hopes of his philosophy were fulfilled. Never perhaps was a system so true to its date and so false to its subject.

The egotism of Hegel appears also in his treatment of mathematical and physical questions. The infinite he called the false infinite, so as to avoid the dilemmas which it placed him in, such as why the evolution of the Idea began six thousand years ago, or less; what more could happen now that in his self-consciousness that evolution was complete; why it should have gone on in this planet only, or if it had gone on elsewhere also, why the Idea evolving there might not have been a different Idea. But all such questions