The conception of history that we have reached--namely, that which has not its documents outside itself, but in itself, which has not its final and causal explanation outside itself, but within itself, which has not philosophy outside itself, but coincides with philosophy, which has not the reason for its definite form and rhythm outside itself, but within itself--identifies history with the act of thought itself, which is always philosophy and history together. And with this it debarrasses it of the props and plasters applied to it as though to an invalid in need of external assistance. For they really did produce an infirmity through their very insistence in first imagining and then treating a non-existent infirmity. Doubtless the autonomy thus attained is a great advantage; but at first sight it is not free from a grave objection. When all the fallacious distinctions formerly believed in have been cancelled, it seems that nothing remains for history as an act of thought but the immediate consciousness of the individual-universal, in which all distinctions are submerged and lost. And this is mysticism, which is admirably adapted for feeling oneself at unity with God, but is not adapted for thinking the world nor for acting in the world. Nor does it seem useful to add that unity with God does not exclude consciousness of diversity, of change, of becoming. For it can be objected that consciousness of diversity either derives from the individual and intuitive element, and in this case it is incomprehensible how such an element can subsist in its proper form of intuition, in thought, which always universalizes; or if it is said to be the result of the act of thought itself, then the distinction, believed to have been abolished, reappears in a strengthened form, and the asserted indistinct simplicity of thought remains shaken. A mysticism which should insist upon particularity and diversity, a _historical mysticism,_ in fact, would be a contradiction in terms, for mysticism is unhistorical and anti-historical by its very nature. But these objections retain their validity precisely when the act of thought is conceived in the mystical manner--that is to say, not as an act of thought, but as something negative, the simple result of the negation by reason of empirical distinctions, which certainly leaves thought free of illusions, but not yet truly full of itself. To sum up, mysticism, which is a violent reaction from naturalism and transcendency, yet retains traces of what it has denied, because it is incapable of substituting anything for it, and thus maintains its presence, in however negative a manner. But the really efficacious negation of empiricism and transcendency, their positive negation, is brought about not by means of mysticism, but of _idealism_; not in the immediate, but in the _mediated_ consciousness; not in indistinct unity, but in the unity that is _distinction_, and as such truly thought.