Page:Popular Works of Johann Gottlieb Fichte (1889) Vol 2.djvu/292

 —we may either possess only a general insight into the fact, that, since all life manifested in Time can be nothing else than a development of the Divine Life, so also the particular phenomenon which may be in question is necessarily a development of this Divine Life:—the fact, I say, that such is the case, without any conception of how and in what way it is so; and this form of Religion we may name the, which lies beyond all understanding and all conception, although its clearness and certainty do not on that account suffer the slightest abatement:—The Religion of Reason, we style it, for it is the mere acceptance of the fact, without comprehension of the manner of the fact. Or, in the second place, we may understand and conceive how and in what way the phenomenon in question may be the development of a Higher Life;—the more perfect development which is to proceed from it may present itself to sight, and the phenomenon in question may then be recognised, clearly and distinctly, as the necessary foundation from which the actual progression has arisen;—and this latter form of Religion may be named the. These two forms embrace the whole domain of Religion; the Religion of Reason encompassing both its extremities, while the Religion of the Understanding occupies the centre. How each individual Human Being as such, and his particular fortunes, connect themselves with the Eternal,—this, as the lower extremity of the domain of Religion, cannot be comprehended; and as little, how this whole present and introductory Life of our Race is related to the infinite series of Future Life and determined thereby,—as little, I say, can this, as the higher extremity of the domain of Religion, be comprehended by us; but that they are altogether good and necessary for the Perfect Life, is distinctly apparent to the Religious Man. On the other hand, the significance of this first Earthly Life of the Race, considered in itself and apart from all