In the second edition, which substantially fixed the form of the _Encyclopaedia_, the pages amount to xlii, 534--nearly twice as many as the first, which, however, as Professor Caird remarks, 'has a compactness, a brief energy and conclusiveness of expression, which he never surpassed.' The Logic now occupies pp. 1214, Philosophy of Nature 215-354, and Philosophy of Spirit from 355-534. The second part therefore has gained least; and in the third part the chief single expansions occur towards the close and deal with the relations of philosophy, art, and religion in the State; viz. § 563 (which in the third edition is transposed to § 552), and § 573 (where two pages are enlarged to 18). In the first part, or the Logic, the main increase and alteration falls within the introductory chapters, where 96 pages take the place of 30. The Vorbegriff (preliminary notion) of the first edition had contained the distinction of the three logical 'moments' (see p. 142), with a few remarks on the methods, first, of metaphysic, and then (after a brief section on empiricism), of the 'Critical Philosophy through which philosophy has reached its close.' Instead of this the second edition deals at length, under this head, with the three 'attitudes (or positions) of thought to objectivity;' where, besides a more lengthy criticism of the Critical philosophy, there is a discussion of the doctrines of Jacobi and other Intuitivists. The Preface, like much else in this second edition, is an assertion of the right and the duty of philosophy to treat independently of the things of God, and an emphatic declaration that the result of scientific investigation of the truth is, not the subversion of the faith, but 'the restoration of that sum of absolute doctrine which thought at first would have put behind and beneath itself--a restoration of it however in the most characteristic and the freest element of the mind.' Any opposition that may be raised against philosophy on religious grounds proceeds, according to Hegel, from a religion which has abandoned its true basis and entrenched itself in formulae and categories that pervert its real nature. 'Yet,' he adds (p. vii), 'especially where religious subjects are under discussion, philosophy is expressly set aside, as if in that way all mischief were banished and security against error and illusion attained;' ... 'as if philosophy--the mischief thus kept at a distance--were anything but the investigation of Truth, but with a full sense of the nature and value of the intellectual links which give unity and form to all fact whatever.' 'Lessing,' he continues (p. xvi), 'said in his time that people treat Spinoza like a dead dog[11]. It cannot be said that in recent times Spinozism and speculative philosophy in general have been better treated.'