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 having thought over these subjects, or having made any thorough observation of external nature and of the inner experience of their consciousness—of their minds—and of the manner in which these qualities present themselves there. Reality is not for them something present, but is something strange and unknown. The hostile language which they direct against philosophy is therefore mere scholastic pedantry—the chatter of the schools—which entangles itself in empty, unsubstantial categories, while in philosophy we are not in the so-called “school,” but are in the world of reality; and in the wealth of its qualities we do not find a yoke under which we are in bondage, but have in them free movement. And then, those who attack and disparage philosophy are, owing to their finite style of thinking, incapable of even grasping a philosophical proposition; and though they may perhaps repeat its words, they have given it a wrong meaning, for they have not grasped its infiniteness, but have introduced their finite conditions into it. Thus philosophy is indefatigable, so to speak, and imposes upon itself the great labour of carefully investigating what its opponents have to say. Indeed that is its necessary course, being in accordance with its conception, and it can only satisfy the inward impulse of its notion or conception by getting a knowledge both of itself and of what is opposed to it (verum index sui et falsi), but it ought to be able to expect as a recompense that the opposition should now, by way of a reciprocal service, relinquish its hostility, and calmly comprehend its essential nature. But that is certainly not the result in this case, and the magnanimity which desires to recognise in a friendly way the adversary, and which heaps coals of fire on his head, does not help philosophy in the least; for the adversary will not keep quiet, but persists in his attacks. When we perceive, however, that the antithesis vanishes like a phantom, and dissolves into mist, we shall at the same time only render to ourselves and to