In Christianity these absolute claims of the intellectual world and of spirit had become the universal consciousness. Christianity proceeded from Judaism, from self-conscious abjectness and depression. This feeling of nothingness has from the beginning characterized the Jews; a sense of desolation, an abjectness where no reason was, has possession of their life and consciousness. This single point has later on, and in its proper time, become a matter of universal history, and into this element of the nullity of actuality the whole world has raised itself, passing out of this principle indeed, but also into the kingdom of Thought, because that nothingness has transformed itself into what is positively reconciled. This is a second creation which came to pass after the first; in it Mind became aware of itself as I = I, that is, as self-consciousness. This second creation has first of all appeared in self-consciousness equally directly in the form of a sensuous world, in the form of a sensuous consciousness. As much of the Notion as has entered in was adopted by the Fathers from the philosophers already mentioned; their Trinity, in so far as a rational thought, and not a mere ordinary conception, comes from these, and certain other ideas also. But what mainly distinguishes them is the fact that for the Christian this intelligible world had likewise this immediate sensuous truth of an ordinary course of events—a form which it must have and retain for the majority of men. 3. This new world has therefore, however, to be adopted by a new race of men, by Barbarians; for it is characteristic of barbarians to apprehend the spiritual in a sensuous way. And it must be by northern barbarians, for it is the northern self-containedness alone that is the immediate principle of this new world-consciousness. With this self-consciousness of the intelligible world as a world immediately actual, mind, having regard to what it has in itself become, is higher than before, but, on the other side, in respect of its consciousness it is thrown quite back to the beginning of culture, and this consciousness had to commence from the beginning again. What it had to overcome was on the one hand this sensuous immediacy of its intelligible world, and secondly the opposed sensuous immediacy of actuality, by its consciousness held as null. It excludes the sun, replaces it with tapers, is furnished with images merely; it is in itself alone, and inward, not reconciled for consciousness—to self-consciousness a sinful, wicked world is present. For the intelligible world of Philosophy had not yet completed in itself the task of making itself the actual world—of recognizing the intelligible in the actual, as well as the actual in the intelligible. It is one thing to have the Idea of Philosophy, to recognize absolute essence as absolute essence, and quite another thing to recognize it as the system of the universe, of nature, and of individual