Page:Lectures on the Philosophy of Religion volume 3.djvu/306

 The ready reply to this, however, is that if you grant the fact of this rising to God, there is certainly an act of transition on the part of Spirit, but not of Spirit in itself, not a transition in the conceptions, or indeed in any sense of the conceptions themselves; and the reason of this just is that in the conception as here understood, the Being of the finite is its own Being and not the Being of an Other. When we thus regard finite Being as standing in relation to itself only, it is merely for itself, and is not Being for an Other. It is consequently taken out of the region of change, is unchangeable and absolute. This is how the matter stands with these so-called conceptions. Those, however, who assert the impossibility of any such transition will not admit that the finite is absolute, unchangeable, imperishable, and eternal. If the error involved in taking the finite as absolute were merely an error of the Schools, an illogical result the blame of which is to be put on the Understanding; if it were to be regarded, in fact, as belonging to those abstractions of an extreme kind with which we have got to do here, then we might very well ask if an error of this sort really mattered much since we might certainly regard these abstractions as of no account compared with the fulness of spiritual life found in religion, which, moreover, constitutes the great and really living interest of Spirit. But that it is exclusively the finite which constitutes the true interest amongst these so-called great and living interests, is only too evident from the attention paid to religion itself, in connection with which, and as a consequence of the fundamental principle referred to an amount of study has been bestowed on the history of the finite materials of the subject, on the history of external events and opinions far beyond that given to the infinite element, which has been confessedly reduced to a minimum. It is by the employment of thoughts and of these abstract categories of finite and Infinite that the renunciation of the knowledge of truth is supposed to be justified, and