absolutely out of themselves, and they have become fierce and savage in the very circumstances and by the very means which ought to have rendered their spirit peaceable and mild. Just as truth was not yet the foundation of reality, so science was likewise destitute of firm basis. The understanding, when it comes to think, applies itself, it is true, in the first place to the mysteries of religion, which, as an altogether speculative content, exist for the rational Notion only. But as Spirit, the rational element in question, has not yet taken its place in thought, thought is still God-forsaken, it is still only abstract, finite understanding, a manner of thinking which is in itself quite formal and devoid of content, which is a stranger to subjects of such profundity as this, even when it is ostensibly occupying itself with the same. This understanding therefore draws its content entirely from things to which it remains altogether alien, and which remain altogether alien to it; yet it is not thereby at all circumscribed, for it observes no bounds in its determinations and distinctions. It is just as if one were to arbitrarily form and connect propositions, words and tones—without making the presupposition that they should by themselves express a concrete sense—which need be only capable of being uttered, without having any restriction except possibility, that is, that they must not contradict each other. In the second place, in so far as the understanding keeps to the given religious content, it can prove this content; one can demonstrate that it must be so, just as if it were a geometrical proposition. But there still remains something to be desired, in order that the satisfaction may be complete; the content is proved, but I nevertheless do not understand it. Thus Anselm’s excellent proposition (_supra_, pp. 63, 64) in which we may perceive the general character of the scholastic understanding, is a proof, it may be admitted, of the existence of God, but it shows no comprehension of it. Though I see the truth of the proposition, I have not attained to the final point, the object of my desire; for there is lacking the I, the inner bond, as inwardness of thought. This lies only in the Notion, in the unity of the particular and the universal, of Being and thought. For the comprehension of this unity, without which there could be no true proof, it was implied that further progress should not take place after the manner of the understanding. It was necessary that from the nature of thought itself it should become evident how, taken on its own account, it negates itself, and how the determination of Being itself rests therein, or that the manner in which thought determines itself into Being should be shown forth. On the other hand it must in like manner be demonstrated in the case of Being that it is its peculiar dialectic to abrogate itself, and from itself to make itself a universal Notion.