Page:Lectures on the Philosophy of Religion volume 2.djvu/140

 as it were, is form only, is the mode only in which the end is present in it, and it is the end which is the inner element.

We find ourselves here accordingly in the sphere of the End, and action which is in conformity with an end is wise action, since wisdom consists in acting according to ends which hold good universally; and no other content is actually present in it, for it is free subjectivity which determines itself.

The general conception here is that of subjectivity, of power which works in accordance with ends, which is active in fact. Subjectivity, speaking generally, consists in being active, and the end must be a wise one, it must be identical with what determines it, with the unlimited Power.

1. What we have first to consider here is the relation of the subject to Nature, to natural things, and more particularly to what we previously called Substantiality, the Power which has only potential being. This remains something inward, but subjectivity is Power which has independent actual being, and is different from Power which has potential being and from its reality, namely, Nature. This Power which has potential being, Nature, is now degraded to the condition of something powerless, something dependent relatively to the underived Power, or, to put it more definitely, it is made a means. Natural things are deprived of their own independent existence. Hitherto they had a direct share in Substance, while now they are in the subjective Power separated from substantiality, distinguished from it, and are regarded as only negative. The unity of the subjective Power is outside of them, is distinguished from them. They are only means or modes which have no more value beyond serving for manifestation; they are the material of manifestation and are subject to what manifests itself in them; they may no longer show themselves directly, but must reveal a something higher in them, namely, free subjectivity.