Page:Lectures on the Philosophy of Religion volume 1.djvu/30

 Knowledge so far aims at that which is, and the necessity of it, and apprehends this in the relation of cause and effect, reason and result, power and manifestation; in the relation of the Universal, of the species and of the individual existing things which are included in the sphere of contingency. Knowledge, science, in this manner places the manifold material in mutual relation, takes away from it the contingency which it has through its immediacy, and while contemplating the relations which belong to the wealth of finite phenomena, encloses the world of finiteness in itself so as to form a system of the universe, of such a kind that knowledge requires nothing for this system outside of the system itself. For what a thing is, what it is in its essential determinate character, is disclosed when it is perceived and made the subject of observation. From the constitution of things, we proceed to their connections in which they stand in relation to an Other; not, however, in an accidental, but in a determinate relation, and in which they point back to the original source from which they are a deduction. Thus we inquire after the reasons and causes of things; and the meaning of inquiry here is, that what is desired is to know the special causes. Thus it is no longer sufficient to speak of God as the cause of the lightning, or of the downfall of the Republican system of government in Rome, or of the French Revolution; here it is perceived that this cause is only an entirely general one, and does not yield the desired explanation. What we wish to know regarding a natural phenomenon, or regarding this or that law as effect or result, is, the reason as the reason of this particular phenomenon, that is to say, not the reason which applies to all things, but only and exclusively to this definite thing. And thus the reason must be that of such special phenomena, and such reason or ground must be the most immediate, must be sought and laid hold of in the finite, and must itself be a finite one. Therefore this knowledge does not go