special　sciences；　could　not　be　called　a　philosophy　in　that　it；　as　independent　seeing　and　thinking
  immersed　in　finite　matter；　and　as　the　active　principle　in　becoming　acquainted　with　the　finite；　was
  not　the　content；　but　simply　the　formal　and　subjective　moment。　The　second　sphere；　Religion；　is
  deficient　in　that　it　only　had　the　content　or　the　objective　moment　in　common　with　Philosophy。　In　it
  independent　thought　was　an　essential　moment；　since　the　subject　had　an　imaginary　or　historical
  form。　Philosophy　demands　the　unity　and　intermingling　of　these　two　points　of　view；　it　unites　the
  Sunday　of　life　when　man　in　humility　renounces　himself；　and　the　working…day　when　he　stands　up
  independently；　is　master　of　himself　and　considers　his　own　interests。　A　third　point　of　view　seems　to
  unite　both　elements；　and　that　is　popular　Philosophy。　It　deals　with　universal　objects　and
  philosophizes　as　to　God　and　the　world；　and　thought　is　likewise　occupied　in　learning　about　these
  matters。　Yet　this　Philosophy　must　also　be　cast　aside。　The　writings　of　Cicero　may　be　put　under　this
  category；　they　contain　a　kind　of　philosophy　that　has　its　own　place　and　in　which　excellent　things　are
  said。　Cicero　formed　many　experiences　both　in　the　affairs　of　life　and　mind；　and　from　them　and　after
  observing　what　takes　place　in　the　world；　he　deduced　the　truth。　He　expresses　himself　with　culture
  on　the　concerns　most　important　to　man；　and　hence　his　great　popularity。　Fanatics　and　mystics　may
  from　another　point　of　view　be　reckoned　as　in　this　category。　They　give　expression　to　a　deep　sense
  of　devotion；　and　have　had　experiences　in　the　higher　regions。　They　are　able　to　express　the　highest
  content；　and　the　result　is　attractive。　We　thus　find　the　brightest　gleams　of　thought　in　the　writings　of　a
  Pascal　…　as　we　do　in　his　Pensées
  But　the　drawback　that　attaches　to　this　Philosophy　is　that　the　ultimate　appeal　…　even　in　modern
  times　…　is　made　to　the　fact　that　men　are　constituted　such　as　they　are　by　nature；　and　with　this　Cicero
  is　very　free。　Here　the　moral　instinct　comes　into　question；　only　under　the　name　of　feeling；　Religion
  now　rests　not　on　what　is　objective　but　on　religious　feeling；　because　the　immediate　consciousness
  of　God　by　men　is　its　ultimate　ground。　Cicero　makes　copious　use　of　the　consensus　gentium；　in
  more　modern　times　this　appeal　has　been　more　or　less　left　alone；　since　the　individual　subject　has　to
  rest　upon　himself。　Feeling　is　first　of　all　laid　hold　of；　then　comes　reasoning　from　what　is　given；　but　in
  these　we　can　appeal　to　what　is　immediate　only。　Independent　thought　is　certainly　here　advanced；
  the　content　too；　is　taken　from　the　self；　but　we　must　just　as　necessarily　exclude　this　mode　of
  thinking　from　Philosophy。　For　the　source　from　which　the　content　is　derived　is　of　the　same
  description　as　in　the　other　cases。　Nature　is　the　source　in　finite　sciences；　and　in　Religion　it　is　Spirit；
  but　here　the　source　is　in　authority；　the　content　is　given　and　the　act　of　worship　removes　but
  momentarily　this　externality。　The　source　of　popular　Philosophy　is　in　the　heart；　impulses　and
  capacities；　our　natural　Being；　my　impression　of　what　is　right　and　of　God；　the　content　is　in　a　form
  which　is　of　nature　only。　I　certainly　have　everything　in　feeling；　but　the　whole　content　is　also　in
  Mythology；　and　yet　in　neither　is　it　so　in　veritable　form。　The　laws　and　doctrines　of　Religion　are　that
  in　which　this　content　always　comes　to　consciousness　in　a　more　definite　way；　while　in　feeling　there
  still　is　intermingled　the　arbitrary　will　of　that　which　is　subjective。
  Introduction
  B。　　Relation　of　Philosophy　to　Other
  Departments　of　Knowledge。
  3。　Commencement　of　Philosophy　and　of　its　History。
  Now　that　we　have　thus　defined　the　Notion　of　Philosophy　to　be　the　Thought　which；　as　the　universal
  content；　is　complete　Being；　it　will　be　shown　in　the　history　of　Philosophy　how　the　determinations　in
  this　content　make　their　appearance　little　by　little。　At　first　we　only　ask　where　Philosophy　and　its
  History　begin。
  a。　Freedom　of　Thought　as　a　first　condition。
  The　general　answer　is　in　accordance　with　what　has　been　said。　Philosophy　begins　where　the
  universal　is　comprehended　as　the　all…embracing　existence；　or　where　the　existent　is　laid　hold　of　in　a
  universal　form；　and　where　thinking　about　thought　first　commences。　Where；　then；　has　this
  occurred？　Where　did　it　begin？　That　is　a　question　of　history。　Thought　must　be　for　itself；　must　come
  into　existence　in　its　freedom；　liberate　itself　from　nature　and　come　out　of　its　immersion　in　mere
  sense…perception；　it　must　as　free；　enter　within　itself　and　thus　arrive　at　the　consciousness　of
  freedom。　Philosophy　is　properly　to　be　commenced　where　the　Absolute　is　no　more　in　the　form　of
  ordinary　conception；　and　free　thought　not　merely　thinks　the　Absolute　but　grasps　its　Idea。　That　is　to
  say　where　Thought　grasps　as　Thought；　the　Being　（which　may　be　Thought　itself）；　which　it
  recognizes　as　the　essence　of　things；　the　absolute　totality　and　the　immanent　essence　of　everything；
  and　does　so　as　an　external　being。　The　simple　existence　which　is　not　sensuous　and　which　the　Jews
  thought　of　as　God　（for　all　Religion　is　thinking）；　is　thus　not　a　subject　to　be　treated　of　by　Philosophy；
  but　just　such　a　proposition　as　that　〃The　existence　or　principle　of　things　is　water；　fire　or　thought。〃
  Thought；　this　universal　determination　which　sets　forth　itself；　is　an　abstract　determinateness；　it　is　the
  beginning　of　Philosophy；　but　this　beginning　is　at　the　same　time　in　history；　the　concrete　form　taken
  by　a　people；　the　principle　of　which　constitutes　what　we　have　stated　above。　If　we　say　that　the
  consciousness　of　freedom　is　connected　with　the　appearance　of　Philosophy；　this　principle　must　be　a
  fundamental　one　with　those　with　whom　Philosophy　begins；　a　people　having　this　consciousness　of
  freedom　founds　its　existence　on　that　principle　seeing　that　the　laws　and　the　whole　circumstances　of
  the　people　are　based　only　on　the　Notion　that　Mind　forms　of　itself；　and　in　the　categories　which　it
  has。　Connected　with　this　on　the　practical　side；　is　the　fact　that　actual　freedom　develops　political
  freedom；　and　this　only　begins　where　the　individual　knows　himself　as　an　independent　individual　to
  be　universal　and　real；　where　his　significance　is　infinite；　or　where　the　subject　has　attained　the
  consciousness　of　personality　and　thus　desires　to　be　esteemed　for　himself　alone。　Free；　philosophic
  thought　has　this　direct　connection　with　practical　freedom；　that　as　the　former　supplies　thought　about
  the　absolute；　universal　and　real　object；　the　latter；　because　it　thinks　itself；　gives　itself　the　character
  of　universality。　Thinking　means　the　bringing　of　something　into　the　form　of　universality；　hence
  Thought　first　treats　of　the　universal；　or　determines　what　is　objective　and　individual　in　the　natural
  things　which　are　present　in　sensuous　consciousness；　as　the　universal；　as　an　objective　Thought。　Its
  second　attribute　is　that　in　recognizing　and　knowing　this　objective　and　infinite　universal；　I；　at　the
  same　time；　remain　confronting　it　from　the　standpoint　of　objectivity。
  On　account　of　this　general　connection　between　political　freedom　and　the　freedom　of　Thought；
  Philosophy　only　appears　in　History　where　and　in　as　far　as　free　institutions　are　formed。　Since　Mind
  requires　to　separate　itself　from　its　natural　will　and　engrossment　in　matter　if　it　wishes　to　enter　upon
  Philosophy；　it　cannot　do　so　in　the　form　with　which　the　world…spirit　commences　and　which　takes
  precedence　of　that　separation。　This　stage　of　the　unity　of　Mind　with　Nature　which　as　immediate　is
  not　the　true　and　perfect　state；　is　mainly　found　in　the　Oriental　conception　of　existence；　therefore
  Philosophy　first　begins　in　the　Grecian　world。
  b。　Separation　of　the　East　and　its　Philosophy。
  Some　explanations　have　to　be　given　regarding　this　first　form。　Since　Mind　in　it；　as　consciousness
  and　will；　is　but　desire；　self…consciousness　still　stands　upon　its　first　stage　in　which　the　sphere　of　its
  idea　and　will　is　finite。　As　intelligence　is　thus　finite　too；　its　ends　are　not　yet　a　universal　for
  themselves；　but　if　a　people　makes　for　what　is　moral；　if　laws　and　justice　are　possessed；　the
  character　of　universality　underlies　its　will。　This　presupposes　a　new　power　in　Mind　with　which　it
  commences　to　be　free；　for　the　universal　will　as　the　relation　of　thought　to　thought　or　as　the
  universal；　contains　a　thought　which　is　at　home　with　itself。　If　a　people　desire　to　be　free；　they　will
  subordinate　their　desires　to　universal　laws；　while　formerly　that　which　was　desired　was　only　a
  particular。　Now　finitude　of　the　will　characterizes　the　orientals；　because　with　them　the　will　has　not
  yet　grasped　itself　as　universal；　for　thought　is　not　yet　free　for　itself。　Hence　there　can　but　be　the
  relation　of　lord　and　slave；　and　in　this　despotic　sphere　fear　constitutes　the　ruling　category。　Because
  the　will　is　not　yet　free　from　what　is　finite；　it　can　therein　be　comprehended　and　the　finite　can　be
  shown　forth　as　negative。　This　sensation　of　negation；　that　something　cannot　last；　is　just　fear　as
  distinguished　from　freedom　which　does　not　consist　in　being　finite　but　in　being　for　itself；　and　this
  cannot　be　laid　hold　of。　Religion　necessarily　has　this　character；　since　the　fear　of　the　Lord　is　the
  essential　element　bey