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it； — an organisation produced by and from Reason。 I wish； at the very outset； to call your
attention to the important difference between a conception； a principle； a truth limited to an
abstract form and its determinate application； and concrete development。 This distinction affects
the whole fabric of philosophy； and among other bearings of it there is one to which we shall have
to revert at the close of our view of Universal History； in investigating the aspect of political affairs
in the most recent period。
§ 17
We have next to notice the rise of this idea — that Reason directs the World — in connection with
a further application of it； well known to us； — in the form； viz。 of the religious truth； that the
world is not abandoned to chance and external contingent causes； but that a Providence controls
it。 I stated above； that I would not make a demand on your faith； in regard to the principle
announced。 Yet I might appeal to your belief in it； in this religious aspect； if； as a general rule； the
nature of philosophical science allowed it to attach authority to presuppositions。 To put it in
another shape； — this appeal is forbidden； because the science of which we have to treat；
proposes itself to furnish the proof （not indeed of the abstract Truth of the doctrine； but） of its
correctness as pared with facts。 The truth； then； that a Providence （that of God） presides over
the events of the World — consorts with the proposition in question； for Divine Providence is
Wisdom； endowed with an infinite Power which realises its aim； viz。 the absolute rational…design of
the World。 Reason is Thought conditioning itself with perfect freedom。 But a difference — rather a
contradiction — will manifest itself； between this belief and our principle； just as was the case in
reference to the demand made by Socrates in the case of Anaxagoras's dictum。 For that belief is
similarly indefinite； it is what is called a belief in a general Providence； and is not followed out into
definite application； or displayed in its bearing on the grand total — the entire course of human
history。 But to explain History is to depict the passions of mankind； the genius； the active powers；
that play their part on the great stage； and the providentially determined process which these
exhibit； constitutes what is generally called the “plan” of Providence。 Yet it is this very plan which
is supposed to be concealed from our view： which it is deemed presumption； even to wish to
recognise。 The ignorance of Anaxagoras； as to how intelligence reveals itself in actual existence；
was ingenuous。 Neither in his consciousness； nor in that of Greece at large； had that thought been
further expanded。 He had not attained the power to apply his general principle to the concrete； so
as to deduce the latter from the former。 It was Socrates who took the first step in prehending
the union of the Concrete with the Universal。 Anaxagoras； then； did not take up a hostile position
towards such an application。 The mon belief in Providence does； at least it opposes the use of
the principle on the large scale； and denies the possibility of discerning the plan of Providence。 In
isolated cases this plan is supposed to be manifest。 Pious persons are encouraged to recognise in
particular circumstances； something more than mere chance； to acknowledge the guiding hand of
God； e。g。 when help has unexpectedly e to an individual in great perplexity and need。 But
these instances。 of providential design are of a limited kind； and concern the acplishment of
nothing more than the desires of the individual in question。 But in the history of the World； the
Individuals we have to do with are Peoples； Totalities that are States。 We cannot； therefore； be
satisfied with what we may call this “peddling” view of Providence； to which the belief alluded to
limits itself。 Equally unsatisfactory is the merely abstract； undefined belief in a Providence； when
that belief is not brought to bear upon the details of the process which it conducts。 On the contrary
our earnest endeavour must be directed to the recognition of the ways of Providence； the means it
uses； and the historical phenomena in which it manifests itself； and we must show their connection
with the general principle above mentioned。 But in noticing the recognition of the plan of Divine
Providence generally； I have implicitly touched upon a prominent question of the day； viz。 that of
the possibility of knowing God： or rather — since public opinion has ceased to allow it to be a
matter of question — the doctrine that it is impossible to know God。 In direct contravention of
what is manded in holy Scripture as the highest duty； — that we should not merely love； but
know God； — the prevalent dogma involves the denial of what is there said； viz。 that it is the Spirit
（der Geist） that leads into Truth； knows all things； perates even into the deep things of the
Godhead。 While the Divine Being is thus placed beyond our knowledge； and outside the limit of all
human things； we have the convenient licence of wandering as far as we list； in the direction of our
own fancies。 We are freed from the obligation to refer our knowledge to the Divine and True。 On
the other hand； the vanity and egotism which characterise it find； in this false position； ample
justification and the pious modesty which puts far from it the knowledge of God； can well estimate
how much furtherance thereby accrues to its own wayward and vain strivings。 I have been
unwilling to leave out of sight the connection between our thesis … that Reason governs and has
governed the World — and the question of the possibility of a Knowledge of God； chiefly that I
might not lose the opportunity of mentioning the imputation against Philosophy of being shy of
noticing religious truths； or of having occasion to be so in which is insinuated the suspicion that it
has anything but a clear conscience in the presence of these truths。 So far from this being the case；
the fact is； that in recent times Philosophy has been obliged to defend the domain of religion
against the attacks of several theological systems。 In the Christian religion God has revealed
Himself； — that is； he has given us to understand what He is； so that He is no longer a concealed
or secret existence。 And this possibility of knowing Him； thus afforded us； renders such
knowledge a duty。 God wishes no narrow…hearted souls or empty heads for his children； but those
whose spirit is of itself indeed； poor； but rich in the knowledge of Him； and who regard this
knowledge of God as the only valuable possession。 That development of the thinking spirit； which
has resulted from the revelation of the Divine Being as its original basis； must ultimately advance to
the intellectual prehension of what was presented in the first instance； to feeling and
imagination。 The time must eventually e for understanding that rich product of active Reason；
which the History of the World offers to us。 It was for a while the fashion to profess admiration for
the wisdom of God； as displayed in animals； plants； and isolated occurrences。 But； if it be allow