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distinctive difference of anything is rather the boundary； the limit； of the subject； it is found at that
point where the subject…matter stops； or it is what this subject…matter is not。 To trouble oneself in
this fashion with the purpose and results； and again with the differences； the positions taken up and
judgments passed by one thinker and another； is therefore an easier task than perhaps it seems。
For instead of laying hold of the matter in hand； a procedure of that kind is all the while away from
the subject altogether。 Instead of dwelling within it and becoming absorbed by it； knowledge of
that sort is always grasping at something else； such knowledge； instead keeping to the
subject…matter and giving itself up to it； never gets away from itself。 The easiest thing of all is to
pass judgments on what has a solid substantial content； it is more difficult to grasp it； and most of
all difficult to do both together and produce the systematic exposition of it。
The beginning of culture and of the struggle to pass out of the unbroken immediacy of naive
Psychical life has always to be made by acquiring knowledge of universal principles and points of
view； by striving； in the first instance； to work up simply to the thought of the subject…matter in
general； not forgetting at the same time to give reasons for supporting it or refuting it； to apprehend
the concrete riches and fullness contained in its various determinate qualities； and to know how to
furnish a coherent； orderly account of it and a responsible judgment upon it。 This beginning of
mental cultivation will； however； very soon make way for the earnestness of actual life in all its
fullness； which leads to a living experience of the subject…matter itself； and when； in addition；
conceptual thought strenuously penetrates to the very depths of its meaning； such knowledge and
style of judgment will keep their clue place in everyday thought and conversation。
2。 The element of truth is the Concept/Notion （Begriff）； and its true form the
scientific system
The systematic development of truth in scientific form can alone be the true shape in which truth
exists。 To help to bring philosophy nearer to the form of science…that goal where it can lay aside
the name of love of knowledge and be actual knowledge…that is what I have set before me。 The
inner necessity that knowledge should be science lies in its very nature； and the adequate and
sufficient explanation for this lies simply and solely in the systematic exposition Of philosophy itself。
The external necessity； however； so far as this is apprehended in a universal way； and apart from
the accident of the personal element and the particular occasioning influences affecting the
individual； is the same as the internal： it lies in the form and shape in which the process of time
presents the existence of its moments。 To show that the time process does raise philosophy to the
level of scientific system would； therefore； be the only true justification of the attempts which aim at
proving that philosophy must assume this character； because the temporal process would thus
bring out and lay bare the necessity of it； nay； more； would at the same time be carrying out that
very aim itself。
When we state the true form of truth to be its scientific character…or； what is the same thing； when
it is maintained that truth finds the medium of its existence in notions or conceptions alone…I know
that this seems to contradict an idea with all its consequences which makes great pretensions and
has gained widespread acceptance and conviction at the present time。 A word of explanation
concerning this contradiction seems； therefore； not out of place； even though at this stage it can
amount to no more than a dogmatic assurance exactly like the view we are opposing。 If； that is to
say； truth exists merely in what； or rather exists merely as what； is called at one time intuition； at
another immediate knowledge of the Absolute； Religion； Being…not being in the centre of divine
love； but the very Being of this centre； of the Absolute itself…from that point of view it is rather the
opposite of the notional or conceptual form which would be required for systematic philosophical
exposition。 The Absolute on this view is not to be grasped in conceptual form； but felt； intuited； it
is not its conception； but the feeling of it and intuition of it that are to have the say and find
expression。
3。 Present position of the spirit
If we consider the appearance of a claim like this in its more general setting； and look at the level
which the self…conscious mind at present occupies； we shall find that self…consciousness has got
beyond the substantial fullness of life； which it used to carry on in the element of thought…beyond
the state of immediacy of belief； beyond the satisfaction and security arising from the assurance
which consciousness possessed of being reconciled with ultimate reality and with its all。 pervading
presence； within as well as without。 Self…conscious mind has not merely passed beyond that to the
opposite extreme of insubstantial reflection of self into self； but beyond this too。 It has not merely
lost its essential and concrete life； it is also conscious of this loss and of the transitory finitude
characteristic of its content。 Turning away from the husks it has to feed on； and confessing that it
lies in wickedness and sin； it reviles itself for so doing； and now desires from philosophy not so
much to bring it to a knowledge of what it is； as to obtain once again through philosophy the
restoration of that sense of solidity and substantiality of existence it has lost。 Philosophy is thus
expected not so much to meet this want by opening up the compact solidity of substantial
existence； and bringing this to the light and level of self…consciousness …is not so much to bring
chaotic conscious life back to the orderly ways of thought； and the simplicity of the notion； as to
run together what thought has divided asunder suppress the notion with its distinctions； and restore
the feeling of existence。 What it wants from philosophy is not so much insight as edification。 The
beautiful the holy； the eternal； religion； love…these are the bait required to awaken the desire to
bite： not the notion； but ecstasy； not the march of cold necessity in the subject…matter； but ferment
and enthusiasm…these are to be the ways by which the wealth of the concrete substance is to be
stored and increasingly extended。
With this demand there goes the strenuous effort； almost perfervidly zealous in its activity； to
rescue mankind from being sunken in what is sensuous； vulgar； and of fleeting importance； and to
raise men's eyes to the stars； as if men had quite forgotten the divine； and were on the verge of
finding satisfaction； like worms； in mud and water。 Time was when man had a heaven； decked and
fitted out with endless wealth of thoughts and pictures。 The significance of all that is； lay in the
thread of light by which it was attached to heaven； instead of dwelling in the present as it is here
and now； the eye glanced away over the present to the Divine； away； so to say； to a present that
lies beyond。 The mind's gaze had to be directed under compulsion to what is earthly； and kept
fixed there； and it has needed a long time to introduce that clearness； which only celestial realities
had； into the crassness and confusion shrouding the sense of things ；earthly； and to make attention
to the immediate present as such； which was called Experience； of interest and of value。 Now we
have apparently the need for the opposite of all this； man's mind and interest are so deeply rooted
in the earthly that we require a like power to have them raised above that level。 His spirit shows
such poverty of nature that it seems to long for the mere pitiful feeling of the divine in the abstract；
and to get refreshment from that； like a wanderer in the desert craving for the merest mouthful of
water。 By the little which can thus satisfy the needs of the human spirit we can measure the extent
of its loss。
This easy contentment in receiving； or stinginess in giving； does not suit the character of science。
The man who only seeks edification； who wants to envelop in mist the manifold diversity of his
earthly existence and thought； and craves after the vague enjoyment of this vague and
indeterminate Divinity…he may look where he likes to find this： he will easily find for himself the
means to procure something he can rave over and puff himself up withal。 But philosophy must
beware of wishing to be edifying。
Still less must this kind of contentment； which holds science in contempt； take upon itself to claim
that raving obscurantism of this sort is something higher than science。 These apocalyptic utterances
pretend to occupy the very centre and the deepest depths； they look askance at all definiteness
and preciseness meaning； and they deliberately hold back from conceptual thinking and the
constraining necessities of thought； as being the sort of reflection which； they say； can only feel at
home in the sphere of finitude。 But just as the…re is a br