In regard to Mind as it makes itself felt in the world, the questions which Cosmology chiefly discussed turned upon the freedom of man and the origin of evil. Nobody can deny that these are questions of the highest importance. But to give them a satisfactory answer, it is above all things necessary not to claim finality for the abstract formulae of understanding, or to suppose that each of the two terms in an antithesis has an independent-subsistence or can be treated in its isolation as a complete and self-centred truth. This however is the general position taken by the metaphysicians before Kant, and appears in their cosmological discussions, which for that reason were incapable of compassing their purpose, to understand the phenomena of the world. Observe how they proceed with the distinction between freedom and necessity, in their application of these categories to Nature and Mind. Nature they regard as subject in its workings to necessity; Mind they hold to be free. No doubt there is a real foundation for this distinction in the very core of the Mind itself: but freedom and necessity, when thus abstractly opposed, are terms applicable only in the finite world to which, as such, they belong. A freedom involving no necessity, and mere necessity without freedom, are abstract and in this way untrue formulae of [thought. Freedom is no blank indeterminateness: essentially concrete, and unvaryingly self-determinate, it is so far at the same time necessary. Necessity, again, in the ordinary acceptation of the term in popular philosophy, means determination from without only,--as in finite mechanics, where a body moves only when it is struck by another body, and moves in the direction communicated to it by the impact.--This however is a merely external necessity, not the real inward necessity which is identical with freedom. The case is similar with the contrast of Good and Evil,--the favourite contrast of the introspective modern world. If we regard Evil as possessing a fixity of its own, apart and distinct from Good, we are to a certain extent right: there is an opposition between them: nor do those who maintain the apparent and relative character of the opposition mean that Evil and Good in the Absolute are one, or, in accordance with the modern phrase, that a thing first becomes evil from our way of looking at it. The error arises when we take Evil as a permanent positive, instead of--what it really is--a negative which, though it would fain assert itself, has no real persistence, and is, in fact, only the absolute sham-existence of negativity in itself. 36.] The _fourth_ branch of metaphysics is Natural or Rational Theology. The notion of God, or God as a possible being, the proofs of his existence, and his properties, formed the study of this branch.