accidents, _i.e._ natural relations, viz. quantity, quality, relation, activity, passivity, possession, position, time, place; and sixthly nine moral relations, the virtues, viz. justice, prudence, courage, temperance, faith, hope, love, patience, piety; and the vices, viz. envy, wrath, inconstancy, covetousness, falsehood, gluttony, riotousness, pride, sluggishness (_acedia_). These circles had to be placed in a certain way, in order to give proper combinations. By turning them round according to certain rules, by which all substances received the absolute and relative predicates which fitted them, it was supposed that there would be obtained in every possible combination universal science, truth, and the knowledge of concrete objects in general.[54] C. GENERAL STANDPOINT OF THE SCHOLASTICS. After thus dealing with the subject in detail, we must pronounce judgment on the Scholastics, and give an estimate of them. Though the subjects which they investigated were lofty, and though there were noble, earnest and learned individuals in their ranks, yet this Scholasticism on the whole is a barbarous philosophy of the finite understanding, without real content, which awakens no true interest in us, and to which we cannot return. For although religion is its subject matter, thought here reached such an excessive point of subtlety that, as a form of the mere empty understanding, it does nothing but wander amongst baseless combinations of categories. Scholastic philosophy is this utter confusion of the barren understanding in the rugged North German nature. We see here two different worlds, a kingdom of life and a kingdom of death. The intellectual kingdom, which is outside and above, while in the popular conception, is thereby brought within the sphere of the mere understanding and the senses, even though by nature it is purely peculative; and this does not take place as in art, but, on the contrary, after the fashion of ordinary reality. As the relationship of Father and Son, to begin with, appealed to the senses, so the divine world was furnished for the imaginative faculty and for purposes of devotion (in a way unknown to the disciples of Plato) with angels, saints and martyrs, instead of with thoughts;—or the thoughts are nothing but a rubbishy metaphysic of the understanding. In the supersensuous world there was no reality of the thinking, universal, rational self-consciousness to be met with: in the immediate world of sensuous nature, on the other hand, there was no divinity, because nature was but the grave of God, in the same way that God was outside of nature. The existence of the Church, as the government of Christ upon earth, is higher, it is true, than the external existence which stands in contrast to it; for religion must rule our temporal affairs, and through the subjection of worldly power the Church became a theocracy. But the divine kingdom, the dwelling-place of the