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nowhere　is　such　a　harmonising　view　more　pressingly　demanded　than　in　Universal　History；　and　it

can　be　attained　only　by　recognising　the　positive　existence；　in　which　that　negative　element　is　a

subordinate；　and　vanquished　nullity。　On　the　one　hand。　the　ultimate　design　of　the　World　must　be

perceived；　and；　on　the　other　hand；　the　fact　that　this　design　has　been　actually；　realised　in　it；　and　that

evil　has　not　been　able　permanently　to　assert　a　peting　position。　But　this　conviction　involves

much　more　than　the　mere　belief　in　a　superintending　or　in　“Providence。”　“Reason；”　whose

sovereignty　over　the　World　has　been　maintained；　is　as　indefinite　a　term　as　“Providence；”

supposing　the　term　to　be　used　by　those　who　are　unable　to　characterise　it　distinctly；　—　to　show

wherein　it　consists；　so　as　to　enable　us　to　decide　whether　a　thing　is　rational　or　irrational。　An

adequate　definition　of　Reason　is　the　first　desideratum；　and　whatever　boast　may　be　made　of　strict

adherence　to　it　in　explaining　phenomena；　—　without　such　a　definition　we　get　no　farther　than　mere

words。　With　these　observations　we　may　proceed　to　the　second　point　of　view　that　has　to　be

considered　in　this　Introduction。

II。　Essential　destiny　of　Reason

§　18

The　enquiry　into　the　essential　destiny　of　Reason　—　as　far　as　it　is　considered　in　reference　to　the

World　—　is　identical　with　the　question；　what　is　the　ultimate　design　of　the　World？　And　the

expression　implies　that　that　design　is　destined　to　be　realised。　Two　points　of　consideration　suggest

themselves：　first；　the　import　of　this　design　—　its　abstract　definition；　and　secondly；　its　realisation。

§　19

It　must　be　observed　at　the　outset；　that　the　phenomenon　we　investigate　—　Universal　History　—

belongs　to　the　realm　of　Spirit。　The　term　“World；”　includes　both　physical　and　psychical　Nature。

Physical　Nature　also　plays　its　part　in　the　Worlds　History；　—　and　attention　will　have　to　be　paid　to

the　fundamental　natural　relations　thus　involved。　But　Spirit；　and　the　course　of　its　development；　is　our

substantial　object。　Our　task　does　not　require　us　to　contemplate　Nature　as　a　Rational　System　in

itself　—　though　in　its　own　proper　domain　it　proves　itself　such　—　but　simply　in　its　relation　to　Spirit。

On　the　stage　on　which　we　are　observing　it；　—　Universal　History　—　Spirit　displays　itself　in　its　most

concrete　reality。　Notwithstanding　this　（or　rather　for　the　very　purpose　of　prehending　the

general　principles　which　this；　its　form　of　concrete　reality；　embodies）　we　must　premise　some

abstract　characteristics　of　the　nature　of　spirit。　Such　an　explanation；　however；　cannot　be　given

here　under　any　other　form　than　that　of　bare　assertion。　The　present　is　not　the　occasion　for　unfolding