special sciences； could not be called a philosophy in that it； as independent seeing and thinking
immersed in finite matter； and as the active principle in becoming acquainted with the finite； was
not the content； but simply the formal and subjective moment。 The second sphere； Religion； is
deficient in that it only had the content or the objective moment in common with Philosophy。 In it
independent thought was an essential moment； since the subject had an imaginary or historical
form。 Philosophy demands the unity and intermingling of these two points of view； it unites the
Sunday of life when man in humility renounces himself； and the working…day when he stands up
independently； is master of himself and considers his own interests。 A third point of view seems to
unite both elements； and that is popular Philosophy。 It deals with universal objects and
philosophizes as to God and the world； and thought is likewise occupied in learning about these
matters。 Yet this Philosophy must also be cast aside。 The writings of Cicero may be put under this
category； they contain a kind of philosophy that has its own place and in which excellent things are
said。 Cicero formed many experiences both in the affairs of life and mind； and from them and after
observing what takes place in the world； he deduced the truth。 He expresses himself with culture
on the concerns most important to man； and hence his great popularity。 Fanatics and mystics may
from another point of view be reckoned as in this category。 They give expression to a deep sense
of devotion； and have had experiences in the higher regions。 They are able to express the highest
content； and the result is attractive。 We thus find the brightest gleams of thought in the writings of a
Pascal … as we do in his Pensées
But the drawback that attaches to this Philosophy is that the ultimate appeal … even in modern
times … is made to the fact that men are constituted such as they are by nature； and with this Cicero
is very free。 Here the moral instinct comes into question； only under the name of feeling； Religion
now rests not on what is objective but on religious feeling； because the immediate consciousness
of God by men is its ultimate ground。 Cicero makes copious use of the consensus gentium； in
more modern times this appeal has been more or less left alone； since the individual subject has to
rest upon himself。 Feeling is first of all laid hold of； then comes reasoning from what is given； but in
these we can appeal to what is immediate only。 Independent thought is certainly here advanced；
the content too； is taken from the self； but we must just as necessarily exclude this mode of
thinking from Philosophy。 For the source from which the content is derived is of the same
description as in the other cases。 Nature is the source in finite sciences； and in Religion it is Spirit；
but here the source is in authority； the content is given and the act of worship removes but
momentarily this externality。 The source of popular Philosophy is in the heart； impulses and
capacities； our natural Being； my impression of what is right and of God； the content is in a form
which is of nature only。 I certainly have everything in feeling； but the whole content is also in
Mythology； and yet in neither is it so in veritable form。 The laws and doctrines of Religion are that
in which this content always comes to consciousness in a more definite way； while in feeling there
still is intermingled the arbitrary will of that which is subjective。
Introduction
B。 Relation of Philosophy to Other
Departments of Knowledge。
3。 Commencement of Philosophy and of its History。
Now that we have thus defined the Notion of Philosophy to be the Thought which； as the universal
content； is complete Being； it will be shown in the history of Philosophy how the determinations in
this content make their appearance little by little。 At first we only ask where Philosophy and its
History begin。
a。 Freedom of Thought as a first condition。
The general answer is in accordance with what has been said。 Philosophy begins where the
universal is comprehended as the all…embracing existence； or where the existent is laid hold of in a
universal form； and where thinking about thought first commences。 Where； then； has this
occurred？ Where did it begin？ That is a question of history。 Thought must be for itself； must come
into existence in its freedom； liberate itself from nature and come out of its immersion in mere
sense…perception； it must as free； enter within itself and thus arrive at the consciousness of
freedom。 Philosophy is properly to be commenced where the Absolute is no more in the form of
ordinary conception； and free thought not merely thinks the Absolute but grasps its Idea。 That is to
say where Thought grasps as Thought； the Being （which may be Thought itself）； which it
recognizes as the essence of things； the absolute totality and the immanent essence of everything；
and does so as an external being。 The simple existence which is not sensuous and which the Jews
thought of as God （for all Religion is thinking）； is thus not a subject to be treated of by Philosophy；
but just such a proposition as that 〃The existence or principle of things is water； fire or thought。〃
Thought； this universal determination which sets forth itself； is an abstract determinateness； it is the
beginning of Philosophy； but this beginning is at the same time in history； the concrete form taken
by a people； the principle of which constitutes what we have stated above。 If we say that the
consciousness of freedom is connected with the appearance of Philosophy； this principle must be a
fundamental one with those with whom Philosophy begins； a people having this consciousness of
freedom founds its existence on that principle seeing that the laws and the whole circumstances of
the people are based only on the Notion that Mind forms of itself； and in the categories which it
has。 Connected with this on the practical side； is the fact that actual freedom develops political
freedom； and this only begins where the individual knows himself as an independent individual to
be universal and real； where his significance is infinite； or where the subject has attained the
consciousness of personality and thus desires to be esteemed for himself alone。 Free； philosophic
thought has this direct connection with practical freedom； that as the former supplies thought about
the absolute； universal and real object； the latter； because it thinks itself； gives itself the character
of universality。 Thinking means the bringing of something into the form of universality； hence
Thought first treats of the universal； or determines what is objective and individual in the natural
things which are present in sensuous consciousness； as the universal； as an objective Thought。 Its
second attribute is that in recognizing and knowing this objective and infinite universal； I； at the
same time； remain confronting it from the standpoint of objectivity。
On account of this general connection between political freedom and the freedom of Thought；
Philosophy only appears in History where and in as far as free institutions are formed。 Since Mind
requires to separate itself from its natural will and engrossment in matter if it wishes to enter upon
Philosophy； it cannot do so in the form with which the world…spirit commences and which takes
precedence of that separation。 This stage of the unity of Mind with Nature which as immediate is
not the true and perfect state； is mainly found in the Oriental conception of existence； therefore
Philosophy first begins in the Grecian world。
b。 Separation of the East and its Philosophy。
Some explanations have to be given regarding this first form。 Since Mind in it； as consciousness
and will； is but desire； self…consciousness still stands upon its first stage in which the sphere of its
idea and will is finite。 As intelligence is thus finite too； its ends are not yet a universal for
themselves； but if a people makes for what is moral； if laws and justice are possessed； the
character of universality underlies its will。 This presupposes a new power in Mind with which it
commences to be free； for the universal will as the relation of thought to thought or as the
universal； contains a thought which is at home with itself。 If a people desire to be free； they will
subordinate their desires to universal laws； while formerly that which was desired was only a
particular。 Now finitude of the will characterizes the orientals； because with them the will has not
yet grasped itself as universal； for thought is not yet free for itself。 Hence there can but be the
relation of lord and slave； and in this despotic sphere fear constitutes the ruling category。 Because
the will is not yet free from what is finite； it can therein be comprehended and the finite can be
shown forth as negative。 This sensation of negation； that something cannot last； is just fear as
distinguished from freedom which does not consist in being finite but in being for itself； and this
cannot be laid hold of。 Religion necessarily has this character； since the fear of the Lord is the
essential element bey