nitrogen, the inexperienced might look upon such instructions with deep amazement, and perhaps revere them as displaying the marks of profound genius. But the trick of such a wisdom is as readily learned as it is easily practised; its repetition is as insufferable as the repetition of a discovered feat of legerdemain. This method of affixing to every thing heavenly and earthly, to all natural and intellectual forms, the two determinations of the universal scheme, makes the universe like a grocer’s shop, in which a row of closed jars stand with their labels pasted on them.” The point, therefore, of greatest difference between Schelling and Hegel is their philosophical method, and this at the same time forms the bond of close connection which unites Hegel with Fichte. Thesis, antithesis, synthesis—this was the method by which Fichte had sought to deduce all being from the Ego, and in precisely the same way Hegel deduces all being—the intellectual and natural universe—from the thought, only with this difference, that with him that which was idealistically deduced had at the same time an objective reality. While the practical idealism of Fichte stood related to the objective world as a producer, and the ordinary empiricism as a beholder, yet with Hegel the speculative (conceiving) reason is at the same time productive and beholding. I produce (for myself) that which is (in itself) without my producing. The result of philosophy, says Hegel, is the thought which is by itself, and which comprehends in itself the universe, and changes it into an intelligent world. To raise all being to being in the consciousness, to knowledge, is the problem and the goal of philozophizing, and this goal is reached when the mind has become able to beget the whole objective world from itself.