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have to speak of Philosophy in the territory of the Roman world； but the Romans produced no
proper Philosophy any more than any proper poets。 They have only received from and imitated
others； although they have often done this with intelligence； even their religion is derived from the
Greek； and the special character that it has； makes no approach to Philosophy and Art； but is
unphilosophical and inartistic。
A further description of these two outstanding opposites must be given。 The Greek world
developed thought as far as to the Idea； the Christian Teutonic world； on the contrary； has
comprehended Thought as Spirit； Idea and Spirit are thus the distinguishing features。 More
particularly the facts are as follows。 Because God； the still undetermined and immediate Universal；
Being； or objective Thought； jealously allowing nothing to exist beside Him； is the substantial
groundwork of all Philosophy； which never alters； but ever sinks more deeply within itself； and
through the development of determinations manifests itself and brings to consciousness； we may
designate the particular character of the development in the first period of Philosophy by saying
that this development is a simple process of determinations； figurations； abstract qualities； issuing
from the one ground that potentially already contains the whole。
The second stage in this universal principle is the gathering up of the determinations manifested
thus； into ideal； concrete unity； in the mode of subjectivity。 The first determinations as immediate；
were still abstractions； but now the Absolute； as the endlessly self…determining Universal； must
furthermore be comprehended as active Thought； and not as the Universal in this determinate
character。 Hence it is manifested as the totality of determinations and as concrete individuality。
Thus； with the vo？s of Anaxagoras； and still more with Socrates； there commences a subjective
totality in which Thought grasps itself； and thinking activity is the fundamental principle。
The third stage； then； is that this totality； which is at first abstract； in that it becomes realized
through the active； determining； distinguishing thought； sets itself forth even in the separated
determinations； which； as ideal； belong to it。 Since these determinations are contained unseparated
in the unity； and thus each in it is also the other； these opposed moments are raised into totalities。
The quite general forms of opposition are the universal and the particular； or； in another form；
Thought as such； external reality； feeling or perception。 The Notion is the identity of universal and
particular； because each of these is thus set forth as concrete in itself； the universal is in itself at
once the unity of universality and particularity； and the same holds good of particularity。 Unity is
thus posited in both forms； and the abstract moments can be made complete through this unity
alone； thus it has come to pass that the differences themselves are each raised up to a system of
totality； which respectively confront one another as the Philosophy of Stoicism and of
Epicureanism。 The whole concrete universal is now Mind； and the whole concrete individual；
Nature。 In Stoicism pure Thought develops into a totality； if we make the other side from
Mind…natural being or feeling…into a totality； Epicureanism is the result。 Each determination is
formed into a totality of thought； and； in accordance with the simple mode which characterizes this
sphere； these principles seem to be for themselves and independent； like two antagonistic systems
of Philosophy。 Implicitly both are identical； but they themselves take up their position as
conflicting； and the Idea is also； as it is apprehended； in a one…sided determinateness。
The higher stage is the union of these differences。 This may occur in annihilation； in scepticism； but
the higher point of view is the affirmative； the Idea in relation to the Notion。 If the Notion is； then；
the universal…that which determines itself further within itself； but yet remains there in its unity and in
the ideality and transparency of its determinations which do not become independent…the further
step is； on the other hand； the reality of the Notion in which the differences are themselves brought
to totalities。 Thus the fourth stage is the union of the Idea； in which all these differences； as
totalities； are yet at the same time blended into one concrete unity of Notion。 This comprehension
first takes place without constraint； since the ideal is itself only apprehended in the element of
universality。
The Greek world got as far as this Idea； since they formed an ideal intellectual world； and this was
done by the Alexandrian Philosophy； in which the Greek Philosophy perfected itself and reached
its end。 If we wish to represent this process figuratively；
A。 Thought； is （a） speaking generally abstract； as in universal or absolute space； by which empty
space is often understood； （b） then the most simple space determinations appear； in which we
commence with the point in order that we may arrive at the line and angle； （c） what comes third is
their union into the triangle； that which is indeed concrete； but which is still retained in this abstract
element of surface； and thus is only the first and still formal totality and limitation which
corresponds to the vo？s。
B。 The next point is； that since we allow each of the enclosing lines of the triangle to be again
surface； each forms itself into the totality of the triangle and into the whole figure to which it
belongs； that is the realization of the whole in the sides as we see it in Scepticism or Stoicism。
C。 The last stage of all is； that these surfaces or sides of the triangle join themselves into a body or
a totality： the body is for the first time the perfect spatial determination； and that is a reduplication
of the triangle。 But in as far as the triangle which forms the basis is outside of the pyramid； this
simile does not hold good。
Grecian Philosophy in the Neo…platonists finds its end in a perfect kingdom of Thought and of
bliss； and in a potentially existent world of the ideal； which is yet unreal because the whole only
exists in the element of universality。 This world still lacks individuality as such； which is an essential
moment in the Notion； actuality demands that in the identity of both sides of the Idea； the
independent totality shall be also posited as negative。 Through this self…existent negation； which is
absolute subjectivity； the Idea is first raised into Mind。 Mind is the subjectivity of self…knowledge；
but it is only Mind inasmuch as it knows what is object to itself； and that is itself； as a totality； and
is for itself a totality。 That is to say； the two triangles which are above and below in the prism must
not be two in the sense of being doubled； but they must be one intermingled unity。 Or； in the case
of body； the difference arises between the centre and the peripheral parts。 This opposition of real
corporeality and centre as the simple existence； now makes its appearance； and the totality is the
union of the centre and the substantial…not； however； the simple union； but a union such that the
subjective knows itself as subjective in relation to the objective and substantial。 Hence the Idea is
this totality； and the Idea which knows itself is essentially different from the substantial； the former
manifests itself independently； but in such a manner that as such it is considered to be for itself
substantial。 The subjective Idea is at first only formal； but it is the real possibility of the substantial
and of the potentially universal； its end is to realize itself and to identify itself with substance。
Through this subjectivity and negative unity； and through this absolute negativity； the ideal becomes
no longer our object merely； but object to itself； and this principle has taken effect in the world of
Christianity。 Thus in the modern point of view the subject is for itself free； man is free as man； and
from this comes the idea that because he is Mind he has from his very nature the eternal quality of
being substantial。 God becomes known as Mind which appears to itself as double； yet removes
the difference that it may in it be for and at home with itself。 The business of the world； taking it as
a whole； is to become reconciled with Mind； recognizing itself therein； and this business is assigned
to the Teutonic world。
The first beginning of this undertaking is found in the Religion which is the contemplation of and
faith in this principle as in an actual existence before a knowledge of the principle has been arrived
at。 In the Christian Religion this principle is found more as feeling and idea； in it man as man is
destined to everlasting bliss； and is an object of divine grace； pity and interest； which is as much as
saying that man has an absolute and infinite value。 We find it further in that dogma revealed through
Christ to men； of the unity of the divine and human nature； according to which the subjective and
the objective Idea…man and God are one。 This； in another form； is found in the old story of the
Fall； in which the serpent did not delude man； for God said； 〃B