Page:Lectures on the Philosophy of Religion volume 3.djvu/293

 THIRTEENTH LECTURE

general form of the process has been already referred to as consisting of a mediation with self which contains the moment of mediation in such a way that the Other is posited as something negated or ideal. This process has likewise been described, so far as its more definite moments are concerned, as it presents itself in the form of Man’s elevation to God by the path of religion. We have now to compare the explanation given of the act whereby Spirit raises itself to God with that to be found in the formal expression which is called a proof.

The difference between them seems slight, but it is important, and supplies the reason why proof of this kind has been represented as inadequate and has generally been abandoned. Because what is material is contingent, therefore there exists an absolutely necessary Essence; this is the simple fashion in which the connection of ideas is put. Since mention is here made of an Essence, and since we have spoken only of absolute necessity, this necessity may certainly be hypostatised in this way; but the Essence is still indeterminate, and is not a subject or anything living, and still less is it Spirit. We shall, however, afterwards discuss the Essence as such in so far as it contains a determinate quality which has any interest in the present connection.

What is of primary importance is the relation indicated in the proposition: because the One, the contingent, exists, is, therefore the Other, the Absolutely-necessary, is, or exists. Here there are two forms of Being in connection, one form of Being connected with another form of

Being, a connection which we have seen in the shape of