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 own existence, depends only on the certainty of the qualities of God—it is in itself no immediate certainty. To the Christian the existence of the Christian God only is a certainty; to the heathen that of the heathen God only. The heathen did not doubt the existence of Jupiter, because he took no offence at the nature of Jupiter, because he could conceive of God under no other qualities, because to him these qualities were a certainty, a divine reality. The reality of the predicate is the sole guarantee of existence.

Whatever man conceives to be true, he immediately conceives to be real (that is, to have an objective existence), because, originally, only the real is true to him—true in opposition to what is merely conceived, dreamed, imagined. The idea of being, of existence, is the original idea of truth; or, originally, man makes truth dependent on existence, subsequently, existence dependent on truth. Now God is the nature of man regarded as absolute truth,—the truth of man; but God, or, what is the same thing, religion, is as various as are the conditions under which man conceives this his nature, regards it as the highest being. These conditions, then, under which man conceives God, are to him the truth, and for that reason they are also the highest existence, or rather they are existence itself; for only the emphatic, the highest existence, is existence, and deserves this name. Therefore, God is an existent, real being, on the very same ground that he is a particular, definite being; for the qualities of God are nothing else than the essential qualities of man himself, and a particular man is what he is, has his existence, his reality, only in his particular conditions. Take away from the Greek the quality of being Greek, and you take away his existence. On this ground, it is true that for a definite positive religion—that is, relatively—the certainty of the existence of God is immediate; for just as involuntarily, as necessarily, as the Greek was a Greek, so necessarily were his gods Greek beings, so necessarily were they real, existent beings. Religion is that conception of the nature of the world and of man which is essential to, i.e., identical with, a man’s nature. But man does not stand above this his necessary conception; on the contrary, it stands above him; it animates, determines, governs him. The necessity of a proof, of a middle term to unite qualities with existence, the possibility of a doubt, is abolished. Only that which is apart from my own being is capable of being doubted by me. How then