There is a real and immense superiority in this; and if we go farther, and penetrate beyond the outward facts, into the very nature of things, we shall find that this superiority is approved and supported by reason, as well as demonstrated by facts. Passing by for a moment European civilisation, let us cast our eyes upon the world at large, upon the general course of terrestrial affairs. What is its character? How moves the world? It moves precisely with this diversity and variety of elements, a prey to this incessant struggle that we remark in European civilisation. It has evidently been granted to no particular principle or organisation, to no special idea or power, to gain possession of the world to fashion it once for all, to banish from it all other tendencies, and establish an exclusive sway. {42} Different powers, principles, and systems, are engaged in ceaseless strife, commingling with and limiting each other, alternately predominant and oppressed, but never completely conquered or conquerors. Such is the general condition of the world with regard to the diversity of forms, ideas, and principles, their mutual combats, and their effort towards a certain unity, a certain ideal perfection, which will be perhaps never reached, but to which the human species is tending by freedom and laborious exertion. European civilisation is, then, the image of the world: like the course of things in this world, it is neither narrow, nor exclusive, nor stationary. For the first time, as I conceive, the character of specialty has disappeared from civilisation; for the first time it has been developed with the variety, richness, and activity of the great theatre of the universe. The European civilisation has entered, if it be permitted me to say so, into the eternal truth, into the plan of Providence; it advances according to the intentions of God. This is the rational solution of its superiority.