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 is created purely for the praise and glory of God. That is to say, man is the mouth of God, which articulates and accentuates the divine qualities as human feelings. God wills that he be honoured, praised. Why? because the passion of man for God is the self-consciousness of God. Nevertheless, the religious consciousness separates these two properly inseparable sides, since by means of the idea of personality it makes God and man independent existences. Now the Hegelian speculation identifies the two sides, but so as to leave the old contradiction still at the foundation;—it is therefore only the consistent carrying out, the completion of a religious truth. The learned mob was so blind in its hatred towards Hegel as not to perceive that his doctrine, at least in this relation, does not in fact contradict religion;—that it contradicts it only in the same way as, in general, a developed, consequent process of thought contradicts an undeveloped, inconsequent, but nevertheless radically identical conception.

But if it is only in human feelings and wants that the divine “nothing” becomes something, obtains qualities, then the being of man is alone the real being of God,—man is the real God. And if in the consciousness which man has of God first arises the self-consciousness of God, then the human consciousness is, per se, the divine consciousness. Why then dost thou alienate man’s consciousness from him, and make it the self-consciousness of a being distinct from man, of that which is an object to him? Why dost thou vindicate existence to God, to man only the consciousness of that existence? God has his consciousness in man, and man his being in God? Man’s knowledge of God is God’s knowledge of himself? What a divorcing and contradiction! The true statement is this: man’s knowledge of God is man’s knowledge of himself, of his own nature. Only the unity of being and consciousness is truth. Where the consciousness of God is, there is the being of God,—in man, therefore; in the being of God it is only thy own being which is an object to thee, and what presents itself before thy consciousness is simply what lies behind it. If the divine qualities are human, the human qualities are divine.

Only when we abandon a philosophy of religion, or a theology, which is distinct from psychology and anthropology, and recognise anthropology as itself theology, do we attain to a true, self-satisfying identity of the divine and human being, the