the world, an action on and in the space thus filled on the world and in it, they would endlessly split up the divine actuality into infinite materiality. They would really thus have the misconception they call pantheism or all-one-doctrine, only as the necessary sequel of their misconceptions of God and the world. But to put that sort of thing, this stale gossip of oneness or identity, on the shoulders of philosophy, shows such recklessness about justice and truth that it can only be explained through the difficulty of getting into the head thoughts and notions, i.e. not abstract unity, but the many-shaped modes specified. If statements as to facts are put forward, and the facts in question are thoughts and notions, it is indispensable to get hold of their meaning. But even the fulfilment of this requirement has been rendered superfluous, now that it has long been a foregone conclusion that philosophy is pantheism, a system of identity, an All-one doctrine, and that the person therefore who might be unaware of this fact is treated either as merely unaware of a matter of common notoriety, or as prevaricating for a purpose. On account of this chorus of assertions, then, I have believed myself obliged to speak at more length and exoterically on the outward and inward untruth of this alleged fact: for exoteric discussion is the only method available in dealing with the external apprehension of notions as mere facts,—by which notions are perverted into their opposite. The esoteric study of God and identity, as of cognitions and notions, is philosophy itself. § 574. This notion of philosophy is the self-thinking Idea, the truth aware of itself (§ 236),—the logical system, but with the signification that it is universality approved and certified in concrete content as in its actuality. In this way the science has gone back to its beginning: its result is the logical system but as a spiritual principle: out of the presupposing judgment, in which the notion was only implicit and the beginning an immediate,—and thus out of the _appearance_ which it had there—it has risen into its pure principle and thus also into its proper medium.