Page:Lectures on the Philosophy of Religion volume 2.djvu/180

 of present individuality, of Beauty. In respect of the determination of the end, this mode means that the end is not one only, but that there are many ends, and that the infinitely limited end is elevated to the condition of a real end. Here the real end is no longer exclusive, but allows much—all, in fact, the right of existence alongside of it, and a genial tolerance is here the fundamental characteristic. There are subjects of various sorts which have a valid existence alongside of each other, many unities from which definite existence gets the means it employs, and thus existence gets a certain friendly character attached to it. Just because there are many particular ends, multiplicity does not disdain to exhibit itself in immediate determinate existence. The multiplicity, the kind or variety, possesses universality in itself. The end permits the different kinds of things to have a valid existence alongside of itself; it is on terms of friendship with particularity and shows itself in it, and in its character, as particular end, it permits the means to have a valid existence alongside of itself, and manifests itself in it. It is at this point that the determination or category of Beauty comes in. Beauty is end existing potentially, which allies itself with immediate existence, and in this way establishes its own validity. Above the Beautiful and the particular end there floats the Universal in the form of a Power devoid of anything subjective, devoid of wisdom, indeterminate in itself, and this accordingly is Fate—cold necessity. Necessity is, indeed, that particular development of the Essence which allows its phenomenal manifestation or appearance to unfold itself in the form of independent realities, while the moments of this outward manifestation show themselves in the shape of distinct or differentiated forms. Implicitly, however, these moments are identical, and their existence is accordingly not to be taken seriously. It is only Destiny, the inner identity of the differences, which is to be taken seriously.

(c.) The third form of religion is equally represented