Page:Lectures on the Philosophy of Religion volume 3.djvu/362

 means produces the end, and the end the means. The world is living, it contains the movement of life and the realm of living things. What has not life—inorganic Nature, the sun, the stars—stands in an essential and direct relation to what has life, and to Man in so far as he in a measure belongs to living Nature, and partly because he sets particular ends before himself. This finite conformity to an end is found in Man.

That is the characteristic note of life in general, and at the same time of life as it actually is, life as seen in the world. This, it is true, is life in itself, inner conformity to an end; but it means that each kind or species of life represents a very narrow sphere, and has a very limited nature.

The real advance accordingly is from this finite mode of life to absolute, universal conformity to an end, to the thought that this world is a κόσμος, a system, in which everything has an essential relation to everything else, and nothing is isolated; something which is regularly arranged in itself, in which everything has its place, is closely connected with the whole, subsists through the whole, and thus takes an active part in the production, in the life of the whole.

The main point thus is that a transition is made from finite life to one universal life, to one end which is articulated into particular ends, in such a way that in this particularisation things are in a condition of harmony and of reciprocal essential relation.

God is defined, to begin with, as the absolutely necessary Essence; but this definition, as Kant has already observed, falls very far short of expressing the conception of God. God alone is the absolute necessity, but this definition does not exhaust the conception of God; the definition in which He is described as the universal life-force, the one universal life, is both higher and deeper.

Since life is essentially subjectivity, something living, this universal life is subjective, the νοῦς, a soul. Thus