comes　to　particulars。　Bearing　in　mind　this　first　period　of　thought；　the　period　of
  mere　generality；　we　may　safely　say　that　experience　is　the　real　author　of　growth
  and　advance　in　philosophy。　For；　firstly；　the　empirical　sciences　do　not　stop　short　at
  the　mere　observation　of　the　individual　features　of　a　phenomenon。　By　the　aid　of
  thought；　they　are　able　to　meet　philosophy　with　materials　prepared　for　it；　in　the
  shape　of　general　uniformities；　i。e。　laws；　and　classifications　of　the　phenomena。
  When　this　is　done；　the　particular　facts　which　they　contain　are　ready　to　be
  received　into　philosophy。　This；　secondly；　implies　a　certain　compulsion　on　thought
  itself　to　proceed　to　these　concrete　specific　truths。　The　reception　into　philosophy
  of　these　scientific　materials；　now　that　thought　has　removed　their　immediacy　and
  made　them　cease　to　be　mere　data；　forms　at　the　same　time　a　development　of
  thought　out　of　itself。　Philosophy；　then；　owes　its　development　to　the　empirical
  sciences。　In　return　it　gives　their　contents　what　is　so　vital　to　them；　the　freedom　of
  thought　…　gives　them；　in　short；　an　a　priori　character。　These　contents　are　now
  warranted　necessary；　and　no　longer　depend　on　the　evidence　of　facts　merely；　that
  they　were　so　found　and　so　experienced。　The　fact　as　experienced　thus　becomes　an
  illustration　and　a　copy　of　the　original　and　completely　self…supporting　activity　of
  thought。
  §13
  Stated　in　exact　terms；　such　is　the　origin　and　development　of　philosophy。　But　the
  History　of　Philosophy　gives　us　the　same　process　from　a　historical　and　external
  point　of　view。　The　stages　in　the　evolution　of　the　Idea　there　seem　to　follow　each
  other　by　accident；　and　to　present　merely　a　number　of　different　and　unconnected
  principles；　which　the　several　systems　of　philosophy　carry　out　in　their　own　way。
  But　it　is　not　so。　For　these　thousands　of　years　the　same　Architect　has　directed　the
  work：　and　that　Architect　is　the　one　living　Mind　whose　nature　is　to　think；　to　bring
  to　selfconsciousness　what　it　is；　and；　with　its　being　thus　set　as　object　before　it；　to
  be　at　the　same　time　raised　above　it；　and　so　to　reach　a　higher　stage　of　its　own
  being。　The　different　systems　which　the　history　of　philosophy　presents　are
  therefore　not　irreconcilable　with　unity。
  We　may　either　say；　that　it　is　one　philosophy　at　different　degrees　of　maturity：　or
  that　the　particular　principle；　which　is　the　groundwork　of　each　system；　is　but　a
  branch　of　one　and　the　same　universe　of　thought。　In　philosophy　the　latest　birth　of
  time　is　the　result　of　all　the　systems　that　have　preceded　it；　and　must　include　their
  principles；　and　so；　if；　on　other　grounds；　it　deserve　the　title　of　philosophy；　will　be
  the　fullest；　most　comprehensive；　and　most　adequate　system　of　all。
  The　spectacle　of　so　many　and　so　various　systems　of　philosophy　suggests　the
  necessity　of　defining　more　exactly　the　relation　of　Universal　to　Particular。　When
  the　universal　is　made　a　mere　form　and　co…ordinated　with　the　particular；　as　if　it
  were　on　the　same　level；　it　sinks　into　a　particular　itself。　Even　common　sense　in
  everyday　matters　is　above　the　absurdity　of　setting　a　universal　beside　the
  particulars。　Would　any　one；　who　wished　for　fruit；　reject　cherries；　pears；　and
  grapes；　on　the　ground　that　they　were　cherries；　pears；　or　grapes；　and　not　fruit？　But
  when　philosophy　is　in　question；　the　excuse　of　many　is　that　philosophies　are　so
  different；　and　none　of　them　is　the　philosophy　…　that　each　is　only　a　philosophy。
  Such　a　plea　is　assumed　to　justify　any　amount　of　contempt　for　philosophy。　And
  yet　cherries　too　are　fruit。　Often；　too；　a　system；　of　which　the　principle　is　the
  universal；　is　put　on　a　level　with　another　of　which　the　principle　is　a　particular；　and
  with　theories　which　deny　the　existence　of　philosophy　altogether。　Such　systems　are
  said　to　be　only　different　views　of　philosophy。　With　equal　justice；　light　and
  darkness　might　be　styled　different　kinds　of　light。
  §14
  The　same　evolution　of　thought　which　is　exhibited　in　the　history　of　philosophy　is
  presented　in　the　System　of　Philosophy　itself。　Here；　instead　of　surveying　the
  process；　as　we　do　in　history；　from　the　outside；　we　see　the　movement　of　thought
  clearly　defined　in　its　native　medium。　The　thought；　which　is　genuine　and
  self…supporting；　must　be　intrinsically　concrete；　it　must　be　an　Idea；　and　when　it　is
  viewed　in　the　whole　of　its　universality；　it　is　the　Idea；　or　the　Absolute。　The　science
  of　this　Idea　must　form　a　system。　For　the　truth　is　concrete；　that　is；　while　it　gives　a
  bond　and　principle　of　unity；　it　also　possesses　an　internal　source　of　development。
  Truth；　then；　is　only　possible　as　a　universe　or　totality　of　thought；　and　the　freedom
  of　the　whole；　as　well　as　the　necessity　of　the　several　sub…divisions；　which　it
  implies；　are　only　possible　when　these　are　discriminated　and　defined。
  Unless　it　is　a　system；　a　philosophy　is　not　a　scientific　production。　Unsystematic
  philosophising　can　only　be　expected　to　give　expression　to　personal　peculiarities　of
  mind；　and　has　no　principle　for　the　regulation　of　its　contents。　Apart　from　their
  interdependence　and　organic　union；　the　truths　of　philosophy　are　valueless；　and
  must　then　be　treated　as　baseless　hypotheses；　or　personal　convictions。　Yet　many
  philosophical　treatises　confine　themselves　to　such　an　exposition　of　the　opinions
  and　sentiments　of　the　author。
  The　term　system　is　often　misunderstood。　It　does　not　denote　a　philosophy；　the
  principle　of　which　is　narrow　and　to　be　distinguished　from　others。　On　the　contrary；
  a　genuine　philosophy　makes　it　a　principle　to　include　every　particular　principle。
  §15
  Each　of　the　parts　of　philosophy　is　a　philosophical　whole；　a　circle　rounded　and
  complete　in　itself。　In　each　of　these　parts；　however；　the　philosophical　Idea　is　found
  in　a　particular　specificality　or　medium。　The　single　circle；　because　it　is　a　real
  totality；　bursts　through　the　limits　imposed　by　its　special　medium；　and　gives　rise　to
  a　wider　circle。　The　whole　of　philosophy　in　this　way　resembles　a　circle　of　circles。
  The　Idea　appears　in　each　single　circle；　but；　at　the　same　time；　the　whole　Idea　is
  constituted　by　the　system　of　these　peculiar　phases；　and　each　is　a　necessary
  member　of　the　organisation。
  §16
  In　the　form　of　an　Encyclopaedia；　the　science　has　no　room　for　a　detailed
  exposition　of　particulars；　and　must　be　limited　to　setting　forth　the　commencement
  of　the　special　sciences　and　the　notions　of　cardinal　importance　in　them。
  How　much　of　the　particular　parts　is　requisite　to　constitute　a　particular　branch　of
  knowledge　is　so　far　indeterminate；　that　the　part；　if　it　is　to　be　something　true；　must
  be　not　an　isolated　member　merely；　but　itself　an　organic　whole。　The　entire　field　of
  philosophy　therefore　really　forms　a　single　science；　but　it　may　also　be　viewed　as　a
  total；　composed　of　several　particular　sciences。
  The　encyclopaedia　of　philosophy　must　not　be　confounded　with　ordinary
  encyclopaedias。　An　ordinary　encyclopaedia　does　not　pretend　to　be　more　than　an
  aggregation　of　sciences；　regulated　by　no　principle；　and　merely　as　experience　offers
  them。　Sometimes　it　even　includes　what　merely　bear　the　name　of　sciences；　while
  they　are　nothing　more　than　a　collection　of　bits　of　information。　In　an　aggregate　like
  this；　the　several　branches　of　knowledge　owe　their　place　in　the　encyclopaedia　to
  extrinsic　reasons；　and　their　unity　is　therefore　artificial：　they　are　arranged；　but　we
  cannot　say　they　form　a　system。　For　the　same　reason；　especially　as　the　materials
  to　be　combined　also　depend　upon　no　one　rule　or　principle；　the　arrangement　is　at
  best　an　experiment；　and　will　always　exhibit　inequalities。
  An　encyclopaedia　of　philosophy　excludes　three　kinds　of　partial　science。　I。　It
  excludes　mere　aggregates　of　bits　of　information。　Philology　in　its　prima　facie　aspect
  belongs　to　this　class。　II。　It　rejects　the　quasi…sciences；　which　are　founded　on　an　act
  of　arbitrary　will　alone；　such　as　Heraldry。　Sciences　of　this　class　are　positive　from
  beginning　to　end。　III。　In　another　class　of　sciences；　also　styled　positive；　but　which
  have　a　rational　basis　and　a　rational　beginning；　philosophy　claims　that　constituent
  as　its　own。　The　positive　features　remain　the　property　of　the　sciences　themselves。
  The　positive　element　in　the　last　class　of　sciences　is　of　different　sorts。　（i）　Their
  commencement；　though　rational　at　bottom；　yields　to　the　influence　of
  fortuitousness；　when　they　have　to　bring　their　universal　truth　into　contact　with
  actual　facts　and　the　single　phenomena　of　experience。　In　this　region　of　chance　and
  change；　the　adequate　notion　of　science　must　yield　its　place　to　reasons　or　grounds
  of　explanation。　Thus；　e。g。　in　the　science　of　jurisprudence；　or　in　the　system　of
  direct　and　indirect　taxation；　it　is　necessary　to　have　certain　points　precisely　and
  definitively　settled　which　lie　beyond　the　competence　of　the　absolute　lines　laid
  down　by　the　pure　notion。　A　certain　latitude　of　settlement　accordingly　is　left；　and
  each　point　may　be　determined　in　one　way　on　one　principle；　in　another　way　on
  another；　and　admits　of　no　definitive　certainty。　Similarly　the　Idea　of　Nature；　when
  parcelled　out　in　detail；　is　dissipated　into　contingencies。　Natural　history；　geog