concrete mind is just as essentially under the one of its terms (subjective consciousness) as under the other (universality): and in the one as in the other it is the same substantial content. Under the subjective form, however, fall feeling, intuition, pictorial representation: and it is in fact necessary that in point of time the consciousness of the absolute Idea should be first reached and apprehended in this form: in other words, it must exist in its immediate reality as religion, earlier than it does as philosophy. Philosophy is a later development from this basis (just as Greek philosophy itself is later than Greek religion), and in fact reaches its completion by catching and comprehending in all its definite essentiality that principle of spirit which first manifests itself in religion. But Greek philosophy could set itself up only in opposition to Greek religion: the unity of thought and the substantiality of the Idea could take up none but a hostile attitude to an imaginative polytheism, and to the gladsome and frivolous humours of its poetic creations. The _form_ in its infinite truth, the _subjectivity_ of mind, broke forth at first only as a subjective free _thinking_, which was not yet identical with the _substantiality_ itself,—and thus this underlying principle was not yet apprehended as _absolute mind_. Thus religion might appear as first purified only through philosophy,—through pure self-existent thought: but the form pervading this underlying principle—the form which philosophy attacked—was that creative imagination.