Page:Lectures on the Philosophy of Religion volume 3.djvu/342

 rational element already finds expression in the end in the form of a free self-determination and carrying out of this content, so that this content which at first in its character as an end is inward, is realised, and the reality corresponds to the notion or end.

A thing is good in so far as it fulfils its destiny or end, and this means that the reality is adequate to the notion or destined character. In the world we perceive a harmonious working of external things, of things which exist in a relation of indifference to each other, which come into existence accidentally so far as other things are concerned, and have no essential reference to one another. Still, although things thus exist apart from each other, there is evidence of a unity in virtue of which there is an absolute conformity amongst them. Kant states this in a detailed way, as follows. The present world reveals to us an inexhaustible scene of manifold life, of order, conformity to ends, and so on. This determination in accordance with an end is seen specially in what has life, both as it is in itself and in its relation to things outside of it. Man, the animal, is something inherently manifold, has certain members, entrails, &c., and although these appear to exist alongside of each other, still the general determination in accordance with an end is present through them all and maintains them. The one exists only through the other and for the other, and all the members and component parts of men are simply means for the self-preservation of the individual which is here the end. Man, all that has life in fact, has many needs: air, nourishment, light, &c., are necessary for his sustenance. All this actually exists on its own account, and the capacity of making it minister to an end is external to it. Animals, flesh, air, and so on, which are required by Man, do not in themselves declare that they are ends, and yet the one is simply a means for the other. There is here an inner connection which is necessary, but which does not exist as such. This inner connection is not