The idea of activity, of making, of creation, is in itself a divine idea; it is therefore unhesitatingly applied to God. In activity, man feels himself free, unlimited, happy; in passivity, limited, oppressed, unhappy. Activity is the positive sense of one's personality. That is positive which in man is accompanied with joy; hence God is, as we have already said, the idea of pure, unlimited joy. We succeed only in what we do willingly; joyful effort conquers all things. But that is joyful activity which is in accordance with our nature, which we do not feel as a limitation, and consequently not as a constraint. And the happiest, the most blissful activity is that which is productive. To read is delightful, reading is passive activity; but to produce what is worthy to be read is more delightful still. It is more blessed to give than to receive. Hence this attribute of the species--productive activity--is assigned to God; that is, realised and made objective as divine activity. But every special determination, every mode of activity is abstracted, and only the fundamental determination, which, however, is essentially human, namely, production of what is external to self, is retained. God has not, like man, produced something in particular, this or that, but all things; his activity is absolutely universal, unlimited. Hence it is self-evident, it is a necessary consequence, that the mode in which God has produced the All is incomprehensible, because this activity is no mode of activity, because the question concerning the how is here an absurdity, a question which is excluded by the fundamental idea of unlimited activity. Every special activity produces its effects in a special manner, because there the activity itself is a determinate mode of activity; and thence necessarily arises the question: How did it produce this? But the answer to the question: How did God make the world? has necessarily a negative issue, because the world-creating activity in itself negatives every determinate activity, such as would alone warrant the question, every mode of activity connected with a determinate medium, i.e., with matter. This question illegitimately foists in between the subject or producing activity, and the object or thing produced, an irrelevant, nay, an excluded intermediate idea, namely, the idea of particular, individual existence. The activity in question has relation only to the collective--the All, the world; God created all things, not some particular thing; the indefinite whole, the All, as it is embraced by the imagination,--not the determinate, the particular, as, in its particularity, it presents itself to the senses, and as, in its totality as the universe, it presents itself to the reason. Every particular thing arises in a natural way; it is something determinate, and as such it has--what it is only tautology to state--a determinate cause. It was not God, but carbon that produced the diamond; a given salt owes its origin, not to God,