Page:Lectures on the Philosophy of Religion volume 3.djvu/303

 finite and the Infinite in general. The only difference is that infinite knowledge is in a relation of stronger repulsion towards its opposite than the naked Infinite, and points more directly to the separation of the two sides of the antithesis, so that one only remains, namely, finite knowledge. In this way all relation based on mediation disappears, every kind of relation, that is, in which the finite and the Infinite as such, and so, too, the contingent and the Absolutely-necessary, might have stood to each other. The form of finite and Infinite is the one which has come to be most in vogue in connection with this way of looking at the question. That form is more abstract, and accordingly seems more comprehensive, than the first-mentioned.

The finite in general and finite knowledge have thus necessity directly ascribed to them over and above contingency. This necessity takes the form of continuous advance in the series of causes and effects, conditions and things conditioned, and was formerly described as external necessity, and was included in the finite as forming a part of it. It can be understood, indeed, only in reference to knowledge, but when included in the finite it is put in contrast with the Infinite without risk of the misapprehension which might arise through the employment of the category of the Absolutely-necessary.

If, accordingly, we keep to this expression, then the relation of finitude and infinitude at which we stop short will be that of their absence of relation, their absence of reference. We have reached the position that the finite as a whole and finite knowledge are incapable of grasping the Infinite in general, as well as the Infinite in the form it takes as absolute necessity, and also of comprehending the Infinite by the aid of the conceptions of contingency and finitude from which finite knowledge starts. Finite knowledge is accordingly finite just because it is based on finite conceptions; and the finite, including also finite knowledge, stands in relation to itself only, does not go