Leaving all religious notions aside, the infinite, immeasurable, eternal, is not personal, but objective; it is no longer referred to as a masculine, but as a neuter. It may be called by many names, such as the universe, the cosmos, or the world. In order to understand clearly that the spirit which we have in our minds, is a finite part of the world, we must get a little better acquainted with this infinite, eternal world. Our physical world cannot have any other world beside it, because it is the universe. Within the universe there are many worlds, which all of them make out the cosmos, which has neither a beginning nor an end in time and space. The cosmos reaches across all time and space, "in heaven and on earth, and everywhere." But how do I know what I state in such an offhand manner? Well, the knowledge of the universe, of the infinite, is given to us partly by birth and partly by experience. This knowledge is inherent in man just as language is, viz., in the germ, and experience gives us a proof of the infinite in a negative way, for we never learn the beginning or the end of anything. On the contrary, experience has shown us positively that all socalled beginnings and ends are only interconnections of the infinite, immeasurable, inexhaustible, and unfathomable universe. Compared to the wealth of the cosmos the intellect is only a poor fellow. However, this does not prevent it from being the most perfect instrument for clearly and plainly reflecting the finite phenomena of the infinite universe. IV THE UNIVERSALITY OF NATURE The positive outcome of philosophy concerns itself with specifying the nature of the human mind. It shows that this special nature of mind does not occupy an exceptional position, but belongs with the whole of nature in the same organization. In order to show this, philosophy must not discuss the human mind as if it were something separate from nature, but must rather deal with its general nature. And since this general nature of our intellect is the same of which every other thing partakes, it follows that nature in general, or the universe, or the cosmos, all of which is the same thing, are an indispensable object in the special study of the nature of the human mind. We have already said that the experienced understanding of the present day no longer muses over nature in general in the fantastic and mere introspective manner as of old, but rather seeks to obtain a knowledge of it by special study. In so doing we do not forget that the study of specialties at the same time throws a light on the general relation of things, of which every species is but a part.