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mode　of　its　discussion。　This　is　remarked；　however；　only　incidentally　and　anticipatively；　some　other

ideas　must　be　first　explained。

§　23

The　destiny　of　the　spiritual　World；　and；　—　since　this　is　the　substantial　World；　while　the　physical

remains　subordinate　to　it；　or；　in　the　language　of　speculation；　has　no　truth　as　against　the　spiritual；

—　the　final　cause　of　the　World　at　large；　we　allege　to　be　the　consciousness　of　its　own　freedom　on

the　part　of　Spirit；　and　ipso　facto；　the　reality　of　that　freedom。　But　that　this　term　“Freedom；”

without　further　qualification；　is　an　indefinite；　and　incalculable　ambiguous　term；　and　that　while　that

which　it　represents　is　the　ne　plus　ultra　of　attainment；　it　is　liable　to　an　infinity　of　misunderstandings；

confusions　and　errors；　and　to　bee　the　occasion　for　all　imaginable　excesses；　—　has　never　been

more　clearly　known　and　felt　than　in　modern　times。　Yet；　for　the　present；　we　must　content　ourselves

with　the　term　itself　without　farther　definition。　Attention　was　also　directed　to　the　importance　of　the

infinite　difference　between　a　principle　in　the　abstract；　and　its　realisation　in　the　concrete。　In　the

process　before　us；　the　essential　nature　of　freedom　…　which　involves　in　it　absolute　necessity；　—　is　to

be　displayed　as　ing　to　a　consciousness　of　itself　（for　it　is　in　its　very　nature；　self…consciousness）

and　thereby　realising　its　existence。　Itself　is　its　own　object　of　attainment；　and　the　sole　aim　of　Spirit。

This　result　it　is；　at　which　the　process　of　the　Worlds　History　has　been　continually　aiming；　and　to

which　the　sacrifices　that　have　ever　and　anon　been　laid　on　the　vast　altar　of　the　earth；　through　the

long　lapse　of　ages；　have　been　offered。　This　is　the　only　aim　that　sees　itself　realised　and　fulfilled；　the

only　pole　of　repose　amid　the　ceaseless　change　of　events　and　conditions；　and　the　sole　efficient

principle　that　pervades　them。　This　final　aim　is　Gods　purpose　with　the　world；　but　God　is　the

absolutely　perfect　Being；　and　can；　therefore；　will　nothing　other　than　himself　—　his　own　Will。　The

Nature　of　His　Will　—　that　is；　His　Nature　itself　—　is　what　we　here　call　the　Idea　of　Freedom；

translating　the　language　of　Religion　into　that　of　Thought。　The　question；　then；　which　we　may　next

put；　is：　What　means　does　this　principle　of　Freedom　use　for　its　realisation？　This　is　the　second　point

we　have　to　consider。

（2）　The　Means　Spirit　Uses　to　Realise　Its　Idea

§　24

The　question　of　the　means　by　which　Freedom　develops　itself　to　a　World；　conducts　us　to　the

phenomenon　of　History　itself。　Although　Freedom　is；　primarily；　an　undeveloped　idea；　the　means　it

uses　are　external　and　phenomenal；　presenting　themselves　in　History　to　our　sensuous　vision。　The

first　glance　at　History　convinces　us　that　the　actions　of　men　proceed　from　their　needs；　their

passions；　their　characters　and　talents；　and　impresses　us　with　the　belief　that　such　needs；　passions

and　interests　are　the　sole　springs　of　action　—　the　efficient　agents　in　this　scene　of　activity。　Among

these　may；　perhaps；　be　found　aims　of　a　liberal　or　universal　kind　—　benevolence　it　may　be；　or　noble

patriotism；　but　such　virtues　and　general　views　are　but　insignificant　as　pared　with　the　World

and　its　doings。　We　may　perhaps　see　the　Ideal　of　Reason　actualised　in　those　who　adopt　such　aims；

and　within　the　sphere　of　their　influence；　but　they　bear　only　a　trifling　proportion　to　the　mass　of　the

human　race；　and　the　extent　of　that　influence　is　limited　accordingly。　Passions；　private　aims；　and　the

satisfaction　of　selfish　desires；　are　on　the　other　hand；　most　effective　springs　of　action。　Their　power