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For the authority of kings other justification was sought； such as the end implied in the State； the
good of the people。 This forms quite another source of truth； and it is opposed to that which is
revealed； given and positive。 This substitution of another ground than that of authority has been
called philosophizing。
The knowledge was then a knowledge of what is finite … the world of the content of knowledge。
Because this content proceeded through the personal insight of human reason； man has become
independent in his actions。 This independence of the Mind is the true moment of Philosophy；
although the Notion of Philosophy through this formal determination； which limits it to finite
objects； has not yet been exhausted。 This independent thought is respected； has been called
human wisdom or worldly wisdom； for it has had what is earthly as its object； and it took its origin
in the world。 This was the meaning of Philosophy； and men did rightly to call it worldly wisdom。
Frederick von Schlegel revived this by…name for Philosophy； and desired to indicate by it that
what concerns higher spheres； such as religion； must be kept apart； and he had many followers。
Philosophy； indeed； occupies itself with finite things； but； according to Spinoza； as resting in the
divine Idea： it has thus the same end as religion。 To the finite sciences which are now separated
also from Philosophy； the Churches objected that they led men away from God； since they have
as objects only what is finite。 This defect in them； conceived of from the point of view of content；
leads us to the second department allied to Philosophy； that is； to Religion。
b。 Relation of Philosophy to Religion。
As the first department of knowledge was related to Philosophy principally by means of formal
and independent knowledge； Religion； though in its content quite different from this first kind or
sphere of knowledge； is through it related to Philosophy。 Its object is not the earthly and worldly；
but the infinite。 In the case of art and still more in that of Religion； Philosophy has in common a
content composed entirely of universal objects； they constitute the mode in which the highest Idea
is existent for the unphilosophical feeling； the perceiving and imagining consciousness。 Inasmuch as
in the progress of culture in time the manifestation of Religion precedes the appearance of
Philosophy； this circumstance must really be taken account of； and the conditions requisite for
beginning the History of Philosophy have to depend on this； because it has to be shown in how far
what pertains to Religion is to be excluded from it； and that a commencement must not be made
with Religion。
In Religion； races of men have undoubtedly expressed their idea of the nature of the world； the
substance of nature and of intellect and the relation of man thereto。 Absolute Being is here the
object of their consciousness； and as such； is for them pre…eminently the 〃other；〃 a 〃beyond；〃
nearer or further off； more or less friendly or frightful and alarming。 In the act and forms of worship
this opposition is removed by man； and he raises himself to the consciousness of unity with his
Being； to the feeling of； or dependence on； the Grace of God； in that God has reconciled mankind
to Himself。 In conception； with the Greeks； for instance； this existence is to man one which is
already in and for itself and friendly； and thus worship is but the enjoyment of this unity。 This
existence is now reason which is existent in and for itself； the universal and concrete substance； the
Mind whose first cause is objective to itself in consciousness； it thus is a representation of this last
in which not only reason in general； but the universal infinite reason is。 We must； therefore；
comprehend Religion； as Philosophy； before everything else； which means to know and apprehend
it in reason； for it is the work of self…revealing reason and is the highest form of reason。 Such ideas
as that priests have framed a people's Religion in fraud and self…interest are consequently absurd；
to regard Religion as an arbitrary matter or a deception is as foolish as it is perverted。 Priests have
often profaned Religion … the possibility of which is a consequence of the external relations and
temporal existence of Religion。 It can thus； in this external connection； be laid hold of here and
there； but because it is Religion； it is really that which stands firm against finite ends and their
complications and constitutes a region exalted high above them。 This region of Mind is really the
Holy place of Truth itself； the Holy place in which are dissolved the remaining illusions of the
sensuous world； of finite ideas and ends； and of the sphere of opinion and caprice。
Inasmuch as it really is the content of religions； this rational matter might now seem to be capable
of being abstracted and expressed as a number of historical theorems。 Philosophy stands on the
same basis as Religion and has the same object … the universal reason existing in and for itself；
Mind desires to make this object its own； as is done with Religion in the act and form of worship。
But the form； as it is present in Religion； is different from what is found to be contained in
Philosophy； and on this account a history of Philosophy is different from a history of Religion。
Worship is only the operation of reflection； Philosophy attempts to bring about the reconciliation
by means of thinking knowledge； because Mind desires to take up its Being into itself。 Philosophy
is related in the form of thinking consciousness to its object； with Religion it is different。 But the
distinction between the two should not be conceived of so abstractly as to make it seem that
thought is only in Philosophy and not in Religion。 The latter has likewise ideas and universal
thoughts。 Because both are so nearly related； it is an old tradition in the history of Philosophy to
deduce Philosophy from Persian； Indian； or similar philosophy； a custom which is still partly
retained in all histories of Philosophy。 For this reason； too； it is a legend universally believed； that
Pythagoras； for instance； received his Philosophy from India and Egypt； the fame of the wisdom of
these people； which wisdom is understood also to contain Philosophy； is an old one。 The Oriental
ideas and religious worship which prevailed throughout the West up to the time of the Roman
Empire； likewise bear the name of Oriental Philosophy。 The Christian Religion and Philosophy are
thought of in the Christian world； as more definitely divided； in these Eastern days； on the other
hand； Religion and Philosophy are still conceived of as one in so far as that the content has
remained in the form in which it is Philosophy。 Considering the prevalence of these ideas and in
order to have a definite limit to the relations between a history of Philosophy and religious ideas； it
is desirable to note some further considerations as to the form which separates religious ideas from
philosophical theorems。
Religion has not only universal thought as inward content implicite contained in its myths； ideas；
imaginations and in its exact and positive histories； so that we require first of all to dig this content
out of such myths in the form of theorems； but it often has its content explicite in the form of
thought。 In the Persian and Indian Religions very deep； sublime and speculative thoughts are even
expressed。 Indeed； in Religion we even meet philosophies directly expressed； as in the Philosophy
of the Fathers。 The scholastic Philosophy really was Theology； there is found in it a union or； if you
will； a mixture of Theology and Philosophy which may very well puzzle us。 The question which
confronts us on the one side is； how Philosophy differs from Theology； as the science of Religion；
or from Religion as consciousness？ And then； in how far have we in the history of Philosophy to
take account of what pertains to Religion？ For the reply to this last question three aspects have
again to be dealt with； first of all the mythical and historical aspect of Religion and its relation to
Philosophy； in the second place the theorems and speculative thoughts directly expressed in
Religion； and in the third place we must speak of Philosophy within Theology。
A。 Difference between Philosophy and Religion。
The consideration of the mythical aspect of Religion or the historical and positive side generally； is
interesting； because from it the difference in respect of form will show in what this content is
antagonistic to Philosophy。 Indeed； taken in its connections； its difference passes into apparent
inconsistency。 This diversity is not only found in our contemplation but forms a very definite
element in history。 It is required by Philosophy that it should justify its beginning and its manner of
knowledge； and Philosophy has thus placed itself in opposition to Religion。 On the other hand
Philosophy is combated and condemned by Religion and by the Churches。 The Greek popular
religion indeed； proscribed several philosophers； but the opposition is even more apparent in the
Christian Church。 The question is thus not only whether regard is to be paid to Religion in the
history of Ph