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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

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