or movement of culture takes place in the sequence of generations, and in the variety of races and civilisations spread over the face of the world. But here too, the higher science, not resting in the merely historical inquiry, takes no interest in the medium of time, and merely uses it to supply material for the rational sequence of ideas[4]. The objective world of knowledge is really at one with the subjective world: they spring from a common source, what Kant called the 'original synthetic unity of apperception.' The distinction between them flows from abstraction, from failure to keep in view the whole round of life and experience. The subjective world--the mind of man--is really constituted by the same force as the objective world of nature: the latter has been translated from the world of extension, with its externality of parts in time and space, into an inner world of thought where unity, the fusion or coalescence of all types and forms, is the leading feature. The difficulty of passing from the world of being to the world of thoughts, from notion to thing, from subject to object, from Ego to Non-ego, is a difficulty which men have unduly allowed to grow upon them. It grows by talking of and analysing _mere_ being, _mere_ thought, _mere_ notion, or _mere_ thing. And it will be dispelled when it is seen that there is no _mere_ being, and no _mere_ thought: that these two halves of the unity of experience--the unity we divide and the division we unify in every judgment we make--are continually leaning out of themselves, each towards the other. But men, beginning as they must from themselves, and failing to revise and correct their stand-point till it became an _ἀρχὴ ἀνυπόθετος,_ argued from a belief that the individual mind was a fixed and absolute centre, from which the universe had to be evaluated. In Hegel's words, they made man and not God the object of their philosophy[5]. So that Kant really showed the outcome of a system which acted on the hypothesis that man in his individual capacity was all in all. Hegel, on his own showing, came to prove that the real scope of philosophy was God;--that the Absolute is the 'original synthetic unity' from which the external world and the Ego have issued by differentiation, and in which they return to unity.