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