It is only when we fix our eyes clearly on these general features in his speculation, that we can understand why _he_ places the maturity of ancient philosophy in the time of Plotinus and Proclus. Not that these Neo-Platonists are, as thinkers, of power equal to their master of Athens. But, in the realm of the blind the one-eyed may be king. The later thinkers set their vision more distinctly and persistently on the land that is eternal--'on the further side of being,' to quote Plato's phrase. It is for the same reason Hegel gives so much attention to the religious or semi-religious theories of Jacob Böhme and of Jacobi, though these men were in many ways so unlike himself. [Footnote 1: Hegel's _Leben_, p. 155. It was in his dissertation _de Orbitis Planetarum,_ that the notorious contretemps occurred, whereby, whilst the philosopher, leaning to a Pythagorean proportion, hinted--in a line--that it was unnecessary to expect a planet between Mars and Jupiter, astronomers in the same year discovered Ceres, the first-detected of the Planetoids. A good deal has been made out of this trifle; but it has not yet been shown that the corroboration was anything but the _luck_ of the other hypothesis.] [Footnote 2: _Vermischte Schriften_, vol. ii. p. 520. Duboc was a retired hatter, of French origin, who had settled at Hamburg (Hegel's _Briefe_, ii. 76 seqq.).] [Footnote 3: _Werke_, x. I, p. 131.] [Footnote 4: _Werke,_ xi. p. 21.] CHAPTER V. PSEUDO-IDEALISM: JACOBI. It is hazardous to try to sum up the net result of a philosophy in a few paragraphs. Since Aristotle separated the pure 'energy' of philosophy from the activities which leave works made and deeds done behind them, it need scarcely be repeated that the result of a philosophical system is nothing palpable or tangible,--nothing on which you can put your finger, and say definitely: Here it is. The spirit of a philosophy always refuses to be incarcerated in a formula, however deftly you may try to charm it there. The statement of the principle or tendency of a philosophical system tells not what that system is, but what it is not. It marks off the position from contiguous points of view; and on that account never gets beyond the borderland, which separates that system from something else. The method and process of reasoning is as essential in knowledge, as the result to which it leads: and the method in this case is thoroughly bound up with the subject-matter. A mere analysis of the method, therefore, or a mere record of the purpose and outcome of the system, would be, the one as well as the other, a fruitless labour, and come to nothing but words. Thus any attempt to convey a glimpse of the truth in a few sentences and in large outlines seems foreclosed. The theory of Hegel has an abhorrence of mere generalities, of abstractions with no life in them, and no growth out of them. His principle has to prove and verify itself