Mr. Mill, in the closing chapter of his Logic, has briefly sketched the ideal of a science to which he gives the name of Teleology, corresponding in the ethical and practical sphere to a _Philosophia Prima_, or Metaphysics, in the theoretical. This ideal and ultimate court of appeal is to be valid in Morality, and also in Prudence, Policy and Taste. But the conception, although a desirable one, falls short of the work which Hegel assigns to philosophy. What he intended to accomplish with detail and regular evolution was not a system of principles in these departments of action only, but a theory which would give its proper place in our total Idea of reality to Art, Science, and Religion, to all the consciousness of ordinary life, and to the evolution of the physical universe. Philosophy ranges over the--whole field of actuality, or existing fact. Abstract principles are all very well in their way; but they are not philosophy. If the world in its historical and its present life develops into endless detail in regular lines, philosophy must equally develop the narrowness of its first principles into the plenitude of a System,--into what Hegel calls, the Idea. His point of view may be gathered from the following remarks in a review of Hamann, an erratic friend and fellow-citizen of Kant's. Hamann would not put himself to the trouble, which in an higher sense God undertook. The ancient philosophers have described God under the image of a round ball. But if that be His nature, God has unfolded it; and in the actual world He has opened the closed shell of truth into a system of Nature, into a State-system, a system of Law and Morality, into the system of the world's History. The shut fist has become an open hand, the fingers of which reach out to lay hold of man's mind, and draw it to Himself. Nor is the human mind a self-involved intelligence, blindly moving within its own secret recesses. It is no mere feeling and groping about in a vacuum, but an intelligent system of rational organisation. Of that system Thought is the summit in point of form: and Thought maybe described as the capability of going beyond the mere surface of God's self-expansion,--or rather as the capability, by means of reflection upon it, of entering into it, and then when the entrance has been secured, of retracing in thought God's expansion of Himself. To take this trouble is the express duty and end of ends set before the thinking mind, ever since God laid aside His rolled-up form, and revealed Himself[1].'