Page:Lectures on the Philosophy of Religion volume 1.djvu/42

 This aspect, thus represented by determinate being, is itself, however, to be grasped again in thought, since we are here in the region of philosophy.

Philosophy to begin with contemplates the Absolute as logical Idea, the Idea as it is in thought, under the aspect in which its content is constituted by the specific forms of thought. Further, philosophy exhibits the Absolute in its activity, in its creations. This is the manner in which the Absolute becomes actual or “for itself,” becomes Spirit, and God is thus the result of philosophy. It becomes apparent, however, that this is not merely a result, but is something which eternally creates itself, and is that which precedes all else. The onesidedness of the result is abrogated and absorbed in the very result itself.

Nature, finite Spirit, the world of consciousness, of intelligence, and of will, are embodiments of the divine Idea, but they are definite shapes, special modes of the appearance of the Idea, forms, in which the Idea has not yet penetrated to itself, so as to be absolute Spirit.

In the Philosophy of Religion, however, we do not contemplate the implicitly existing logical Idea merely, in its determinate character as pure thought, nor in those finite determinations where its mode of appearance is a finite one, but as it is in itself or implicitly in thought, and at the same time as it appears, manifests itself, and thus in infinite manifestation as Spirit, which reflects itself in itself; for Spirit which does not appear, is not. In this characteristic of appearance finite appearance is also included—that is, the world of nature, and the world of finite spirit,—but Spirit is regarded as the power or force of these worlds, as producing them out of itself, and out of them producing itself.

This, then, is the position of the Philosophy of Religion in relation to the other parts of philosophy. Of the other parts, God is the result; here, this End is made the Beginning, and becomes our special Object, as the simply concrete Idea, with its infinite manifestations;