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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
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