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 The ego, then, attains to consciousness of the world through consciousness of the thou. Thus man is the God of man. That he is, he has to thank Nature; that he is man, he has to thank man; spiritually as well as physically, he can achieve nothing without his fellow-man. Four hands can do more than two; but also, four eyes can see more than two. And this combined power is distinguished not only in quantity but also in quality from that which is solitary. In isolation human power is limited, in combination it is infinite. The knowledge of a single man is limited, but reason, science, is unlimited, for it is a common act of mankind; and it is so, not only because innumerable men co-operate in the construction of science, but also in the more profound sense, that the scientific genius of a particular age comprehends in itself the thinking powers of the preceding age, though it modifies them in accordance with its own special character. Wit, acumen, imagination, feeling as distinguished from sensation, reason as a subjective faculty,—all these so-called powers of the soul, are powers of humanity, not of man as an individual; they are products of culture, products of human society. Only where man has contact and friction with his fellow-man are wit and sagacity kindled; hence there is more wit in the town than in the country, more in great towns than in small ones. Only where man suns and warms himself in the proximity of man, arise feeling and imagination. Love, which requires mutuality, is the spring of poetry; and only where man communicates with man, only in speech, a social act, awakes reason. To ask a question and to answer, are the first acts of thought. Thought originally demands two. It is not until man has reached an advanced stage of culture that he can double himself, so as to play the part of another within himself. To think and to speak are therefore with all ancient and sensuous nations, identical; they think only in speaking; their thought is only conversation. The common people, i.e., people in whom the power of abstraction has not been developed, are still incapable of understanding what is written if they do not read it audibly, if they do not pronounce what they read. In this point of view Hobbes correctly enough derives the understanding of man from his ears!

Reduced to abstract logical categories, the creative principle in God expresses nothing further than the tautological proposition: the different can only proceed from a principle of