Hegel's Philosophy of Mind by Georg Wilhelm Friedrich Hegel (novels to improve english .TXT) 📕

§ 572. This science is the unity of Art and Religion. Whereas the vision-method of Art, external in point of form, is but subjective production and shivers the substantial content into many separate shapes, and whereas Religion, with its separation into parts, opens it out in mental picture, and mediates what is thus opened out; Philosophy not merely keeps them together to make a total, but even unifies them into the simple spiritual vision, and then in that raises them to self-conscious thought. Such consciousness is thus the intelligible unity (cognised by thought) of art and religion, in which the diverse elements in the content are cognised as necessary, and this necessary as free.

§ 573. Philosophy thus characterises itself as a cognition of the necessity in the content of the absolute picture-idea, as also of the necessity in the two forms—on one hand, immediate vision and its poetry, and the objective and external revelation presupposed by representation,—on the other hand, first the subjective retreat inwards, then the subjective movement of faith and its final identification with the presupposed object. This cognition is thus the recognition of this content and its form; it is the liberation from the one-sidedness of the forms, elevation of them into the absolute form, [pg 182] which determines itself to content, remains identical with it, and is in that the cognition of that essential and actual necessity. This movement, which philosophy is, finds itself already accomplished, when at the close it seizes its own notion,—i.e. only looks back on its knowledge.

Here might seem to be the place to treat in a definite exposition of the reciprocal relations of philosophy and religion. The whole question turns entirely on the difference of the forms of speculative thought from the forms of mental representation and “reflecting” intellect. But it is the whole cycle of philosophy, and of logic in particular, which has not merely taught and made known this difference, but also criticised it, or rather has let its nature develop and judge itself by these very categories. It is only by an insight into the value of these forms that the true and needful conviction can be gained, that the content of religion and philosophy is the same,—leaving out, of course, the further details of external nature and finite mind which fall outside the range of religion. But religion is the truth for all men: faith rests on the witness of the spirit, which as witnessing is the spirit in man. This witness—the underlying essence in all humanity—takes, when driven to expound itself, its first definite form under those acquired habits of thought which his secular consciousness and intellect otherwise employs. In this way the truth becomes liable to the terms and conditions of finitude in general. This does not prevent the spirit, even in employing sensuous ideas and finite categories of thought, from retaining its content (which as religion is essentially speculative,) with a tenacity which does violence to them, and acts inconsistently towards them. By this inconsistency it corrects their defects. Nothing easier therefore for the “Rationalist” than to point out [pg 183] contradictions in the exposition of the faith, and then to prepare triumphs for its principle of formal identity. If the spirit yields to this finite reflection, which has usurped the title of reason and philosophy—(“Rationalism”)—it strips religious truth of its infinity and makes it in reality nought. Religion in that case is completely in the right in guarding herself against such reason and philosophy and treating them as enemies. But it is another thing when religion sets herself against comprehending reason, and against philosophy in general, and specially against a philosophy of which the doctrine is speculative, and so religious. Such an opposition proceeds from failure to appreciate the difference indicated and the value of spiritual form in general, and particularly of the logical form; or, to be more precise, still from failure to note the distinction of the content—which may be in both the same—from these forms. It is on the ground of form that philosophy has been reproached and accused by the religious party; just as conversely its speculative content has brought the same charges upon it from a self-styled philosophy—and from a pithless orthodoxy. It had too little of God in it for the former; too much for the latter.

The charge of Atheism, which used often to be brought against philosophy (that it has too little of God), has grown rare: the more wide-spread grows the charge of Pantheism, that it has too much of him:—so much so, that it is treated not so much as an imputation, but as a proved fact, or a sheer fact which needs no proof. Piety, in particular, which with its pious airs of superiority fancies itself free to dispense with proof, goes hand in hand with empty rationalism—(which means to be so much opposed to it, though both repose really on the same habit of mind)—in the wanton assertion, almost as if it merely mentioned a notorious fact, that [pg 184] Philosophy is the All-one doctrine, or Pantheism. It must be said that it was more to the credit of piety and theology when they accused a philosophical system (e.g. Spinozism) of Atheism than of Pantheism, though the former imputation at the first glance looks more cruel and insidious (cf. § 71 note). The imputation of Atheism presupposes a definite idea of a full and real God, and arises because the popular idea does not detect in the philosophical notion the peculiar form to which it is attached. Philosophy indeed can recognise its own forms in the categories of religious consciousness, and even its own teaching in the doctrine of religion—which therefore it does not disparage. But the converse is not true: the religious consciousness does not apply the criticism of thought to itself, does not comprehend itself, and is therefore, as it stands, exclusive. To impute Pantheism instead of Atheism to Philosophy is part of the modern habit of mind—of the new piety and new theology. For them philosophy has too much of God:—so much so, that, if we believe them, it asserts that God is everything and everything is God. This new theology, which makes religion only a subjective feeling and denies the knowledge of the divine nature, thus retains nothing more than a God in general without objective characteristics. Without interest of its own for the concrete, fulfilled notion of God, it treats it only as an interest which others once had, and hence treats what belongs to the doctrine of God's concrete nature as something merely historical. The indeterminate God is to be found in all religions; every kind of piety (§ 72)—that of the Hindoo to asses, cows,—or to dalai-lamas,—that of the Egyptians to the ox—is always adoration of an object which, with all its absurdities, also contains the generic abstract, God in General. If this theory needs no more than such a God, so as to [pg 185] find God in everything called religion, it must at least find such a God recognised even in philosophy, and can no longer accuse it of Atheism. The mitigation of the reproach of Atheism into that of Pantheism has its ground therefore in the superficial idea to which this mildness has attenuated and emptied God. As that popular idea clings to its abstract universality, from which all definite quality is excluded, all such definiteness is only the non-divine, the secularity of things, thus left standing in fixed undisturbed substantiality. On such a presupposition, even after philosophy has maintained God's absolute universality, and the consequent untruth of the being of external things, the hearer clings as he did before to his belief that secular things still keep their being, and form all that is definite in the divine