Page:Lectures on the Philosophy of Religion volume 1.djvu/296

 and this is the principal agent in deciding the matter—where nature bestows upon him the means of satisfying his physical wants, his natural character may remain gentle, benevolent, and his natural state be marked by simple needs and conditions, and travellers’ descriptions supply us with pleasant pictures of such a state of things. But these gentle habits are either linked with barbarous, horrible customs, and with a state of complete brutishness, or else such states of simplicity depend upon accidental circumstances, such as climate or an insular situation. In every case, however, they are without that universal self-consciousness and its results which alone constitute the glory of Spirit. Besides, the observations and descriptions, such as we have, of those reputedly innocent peoples, have reference merely to the outward good-humoured conduct of men toward strangers, but do not enter into the inner phases of their life constituted by their mutual relations and actual circumstances. Over against all the opinions and desires of a sickly philanthropy, which wishes men back again in that state of original innocence, stands reality itself, and in essential contrast to all such views stands the real truth of things, namely, that such naturalness is not that for which man is destined. And as to the state of childhood, well, passion, selfishness, and evil exhibit themselves there too.

But if it be said that man originally found himself in the centre of nature, saw into the heart of things, and so forth, we reply that these are mistaken ideas. Two kinds of elements are to be distinguished in things: first, their definite character, their quality, their special character in relation to other things. This is the natural side, the finite aspect. In this their special character things may be more familiar to a man in his natural state; he may have a much more definite knowledge of their particular qualities than in the civilised state. This is an aspect which was discussed even in the philosophy of the Middle Ages, in the Signatura rerum, the external quality through