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power realising this aim； developing it not only in the phenomena of the Natural； but also of the
Spiritual Universe — the History of the World。 That this “Idea” or “Reason” is the True； the
Eternal； the absolutely powerful essence； that it reveals itself in the World； and that in that World
nothing else is revealed but this and its honour and glory — is the thesis which； as we have said；
has been proved in Philosophy and is here regarded as demonstrated。
§ 13
In those of my hearers who are not acquainted with Philosophy； I may fairly presume； at least； the
existence of a belief in Reason； a desire； a thirst for acquaintance with it； in entering upon this
course of Lectures。 It is in fact； the wish for rational insight； not the ambition to amass a mere heap
of acquisitions； that should be presupposed in every case as possessing the mind of the learner in
the study of science。 If the clear idea of Reason is not already developed in our minds； in beginning
the study of Universal History； we should at least leave the firm； unconquerable faith that Reason
does exist there； and that the World of intelligence and conscious volition is not abandoned to
chance； but must show itself in the light of the self…cognisant Idea。 Yet I am not obliged to make
any such preliminary demand upon your faith。 What I have said thus provisionally； and what I shall
have further to say； is； even in reference to our branch of science； not to be regarded as
hypothetical； but as a summary view of the whole； the result of the investigation we are about to
pursue； a result which happens to be known to me； because I have traversed the entire field。 It is
only an inference from the history of the World； that its development has been a rational process；
that the history in question has constituted the rational necessary course of the World Spirit — that
Spirit whose nature is always one and the same； but which unfolds this its one nature in the
phenomena of the World's existence。 This must； as before stated； present itself as the ultimate
result of History。 But we have to take the latter as it is。 We must proceed historically —
empirically。 Among other precautions we must take care not to be misled by professed historians
who （especially among the Germans； and enjoying a considerable authority）； are chargeable with
the very procedure of which they accuse the Philosopher — introducing à priori inventions of
their own into the records of the Past。 It is； for example； a widely current fiction； that there was an
original primeval people； taught immediately by God； endowed with perfect insight and wisdom；
possessing a thorough knowledge of all natural laws and spiritual truth； that there have been such
or such sacerdotal peoples； or； to mention a more specific averment； that there was a Roman
Epos； from which the Roman historians derived the early annals of their city； &c。 Authorities of
this kind we leave to those talented historians by profession； among whom （in Germany at least）
their use is not unmon。 — We might then announce it as the first condition to be observed； that
we should faithfully adopt all that is historical。 But in such general expressions themselves； as
“faithfully” and “adopt；” lies the ambiguity。 Even the ordinary； the “impartial” historiographer；
who believes and professes that he maintains a simply receptive attitude； surrendering himself only
to the data supplied him — is by no means passive as regards the exercise of his thinking powers。
He brings his categories with him； and sees the phenomena presented to his mental vision；
exclusively through these media。 And； especially in all that pretends to the name of science； it is
indispensable that Reason should not sleep — that reflection should be in full play。 To him who
looks upon the world rationally； the world in its turn； presents a rational aspect。 The relation is
mutual。 But the various exercises of reflection — the different points of view — the modes of
deciding the simple question of the relative importance of events （the first category that occupies
the attention of the historian）； do not belong to this place。
§ 14
I will only mention two phases and points of view that concern the generally diffused conviction
that Reason has ruled； and is still ruling in the world； and consequently in the world's history；
because they give us； at the same time； an opportunity for more closely investigating the question
that presents the greatest difficulty； and for indicating a branch of the subject； which will have to be
enlarged on in the sequel。
I。 Reason Governs the World
§ 15
One of these points is； that passage in history； which informs us that the Greek Anaxagoras was
the first to enunciate the doctrine that Understanding generally； or Reason； governs the world。 It is
not intelligence as self…conscious Reason； — not a Spirit as such that is meant； and we must clearly
distinguish these from each other。 The movement of the solar system takes place according to
unchangeable laws。 These laws are Reason； implicit in the phenomena in question。 But neither the
sun nor the plas； which revolve around it according to these laws； can be said to have any
consciousness of them。
§ 16
A thought of this kind； — that Nature is an embodiment of Reason； that it is unchangeably
subordinate to universal laws； appears nowise striking or strange to us。 We are accustomed to
such conceptions； and find nothing extraordinary in them。 And I have mentioned this extraordinary
occurrence； partly to show how history teaches； that ideas of this kind； which may seem trivial to
us； have not always been in the world； that on the contrary； such a thought makes an epoch in the
annals of human intelligence。 Aristotle says of Anaxagoras； as the originator of the thought in
question； that he appeared as a sober man among the drunken。 Socrates adopted the doctrine
from Anaxagoras； and it forthwith became the ruling idea in Philosophy； except in the school of
Epicurus； who ascribed all events to chance。 “I was delighted with the sentiment；” — Plato
makes Socrates say — “and hoped I had found a teacher who would show me Nature in harmony
with Reason； who would demonstrate in each particular phenomenon its specific aim； and in the
whole； the grand object of the Universe。 I would not have surrendered this hope for a great deal。
But how very much was I disappointed； when； having zealously applied myself to the writings of
Anaxagoras； I found that he adduces only external causes； such as Atmosphere； Ether； Water；
and the like。” It is evident that the defect which Socrates plains of respecting Anaxagoras's
doctrine； does not concern the principle itself； but the shorting of the propounder in applying it
to Nature in the concrete。 Nature is not deduced from that principle： the latter remains in fact a
mere abstraction； inasmuch as the former is not prehended and exhibited as a development of
it； — an organisation produced by and from Reason。 I wish； at the v