Page:Lectures on the Philosophy of Religion volume 1.djvu/71

 conditions, ends, interests, as well as above finite thoughts, finite relations of all kinds. To be actually within the sphere of religion, it is necessary to have laid these aside.

Yet although even for the ordinary consciousness religion is the act of rising up above the finite, it usually happens when philosophy in general, and especially the philosophy which deals with God, with religion, is attacked, that in support of this polemical attitude, finite thoughts, relations belonging to limitation, categories and forms of the finite are brought forward to the disregard of this fundamental characteristic. Such forms of the finite are made points of departure from which to oppose philosophy, especially the highest philosophy, the Philosophy of Religion.

We shall only touch briefly upon this. Immediacy of knowledge—the fact of consciousness—is, for example, such a finite form; such finite categories are the antitheses of finite and infinite, subject and object. But these antitheses, finite or infinite, subject or object, are abstract forms, which are out of place in such an absolutely rich, concrete content as religion is. In Spirit, soul—that which has to do with religion—quite other qualities are present than finiteness, &c.; and on such qualities is based all that is essential in religion. These forms must indeed be employed, since they are moments of the essential relation which lies at the foundation of religion, but it is of primary importance that their nature should have been examined into and recognised long before. This logical knowledge, which comes first, must lie behind us when we have to deal with religion scientifically; such categories must have long ago been done with. But the usual thing is to employ these as weapons against the Notion, the Idea; against rational knowledge. Those categories are used entirely without criticism, in a quite artless way, just as if Kant’s “Critique of Pure Reason” did not exist, which at least attacked these forms, and after its own fashion reached the result that it is only