G. W. F. Hegel

“ Thought thus taking its stand upon the extreme point of its freedom—and it is only completely free in this extreme point—and rejecting authority and faith in general, has driven faith in like manner to take its stand in an abstract fashion upon itself, and to attempt entirely to free itself from thought. ”

“ And as in doing so we should not have emerged from the activity of knowledge, from real knowledge, there is nothing to hinder our leaving the other subject which it is not our aim to consider, alone, and thus stick to our own subject. ”

“ But to take such a relation as the only one, or as final or absolute, is a purely made-up and unjustifiable assumption of the Understanding. Real knowledge, inasmuch as it does not remain outside the object, but in point of fact occupies itself with it, must be immanent in the object, the proper movement of its nature, only expressed in the form of thought and taken up into consciousness. ”

“ It is one of the commonest self-deceptions of the Understanding to regard the element of difference, which is found in the one central point of Spirit, as though it must not necessarily advance to opposition and so to contradiction. The point at which the conflict on the part of Spirit begins has been reached as soon as what is concrete in Spirit has, by means of analysis, attained to the consciousness of difference. All that partakes of Spirit is concrete; in this we have before us the Spiritual in its most profound aspect, that of Spirit as the concrete element of faith and thought. ”

“ This activity of thinking knowledge found itself stimulated and supported from without through the example which lay before its eyes in the pre-Christian, or, speaking generally, non-Christian religions. This showed that the human spirit, even when left to itself, has attained to deep insight into the nature of God, and with all its errors has arrived at great truths, even at fundamental truths, such as the existence of God and the purer idea, free from sensuous ingredients, of that existence, the immortality of the soul, providence, and such like. ”

“ In the working out into opposition of the difference between faith and thought, it is immediately apparent that they have reached formal extremes in which abstraction is made from all content, so that in the first instance they are no longer opposed as concretely defined religious faith and thought about religious subjects, but abstractly, as faith in general, and as thought in general, or knowledge, in so far as this last does not yield merely forms of thought, but gives us a content in and with its truth. ”

“ If, however, we look more closely at the demand which appears to have met us, it becomes perfectly plain that it is only the subject that has changed with it, not the thing. In both cases, either if we admitted the demand for that inquiry, or stuck directly to our theme, we should have to know, and in that case we should have a subject, too, in the shape of knowledge itself. ”

“ It will further appear, as we follow out our purpose, that the knowledge of our subject will also in itself justify itself as knowledge. That in true and real knowledge the justification of knowledge will and must lie, might admittedly be said in advance, for to say so is simply a tautology, just as we may know in advance that the desired way round, the desiring to know knowledge before actual knowledge, is superfluous just because it is inherently absurd. ”

“ If under the process of knowledge we figure to ourselves an external operation in which it is brought into a merely mechanical relation with an object, that is to say, remains outside it, and is only externally applied to it, knowledge is presented in such a relation as a particular thing for itself, so that it may well be that its forms have nothing in common with the qualities of the object ”

“ The two are not only mixed up in the most manifold way, in immediate passing over from one side to the other, but are so inwardly bound up together that there is no faith which does not contain within itself reflection, argumentation, or, in fact, thought, and, on the other hand, no thinking which does not, even if it be only for the moment, contain faith,—for faith in general is the form of any presupposition, of any assumption, come whence it may, which lies firmly at the foundation—momentary faith. ”

“ But inasmuch as the task we have set ourselves is to consider the proofs of the existence of God, it would appear as if only one aspect of the matter belongs to the subject of logic, namely, the nature of proof. ”

“ This standpoint of opposition cannot better show how important and far-reaching it is than when it is considered in relation to the subject which we have set ourselves to discuss, the knowledge of God. ”

“ The opposite tendency is simply to search out the human origin of the articles of faith by the historical treatment of the older evidences and works of every kind, and in this way to reduce them to the minimum of their most primitive form. This form must be regarded as wholly unfruitful in deeper knowledge and development, because it is in contradiction with that Spirit, which, after the removal of that primitive form as something immediately present, had been poured out on the adherents of these doctrines, in order to lead them now, for the first time, into all truth. ”

“ Our proposed consideration of the knowledge of the existence of God thus changed into this general consideration of knowledge, just as the new philosophical epoch has made it the beginning and foundation of all philosophical speculation that the nature of knowledge itself is to be examined before the actual, i.e., concrete knowledge of an object. ”

“ Wrapped up in unconsciousness of the at all events small amount of thought which must remain to it, it goes on to declare thought to be incapable of reaching truth and destructive of it, so that thought is capable of comprehending one thing only, its incapacity to grasp the truth and see into it, and of proving to itself its own nothingness, with the result that suicide is its highest vocation. ”

“ The attempt to renovate, by means of new applications and artifices of an acute Understanding, those rotten props of our belief that there is a God, which have passed for proofs, or to improve the places which have become weak through attacks and counter-proofs, could of itself gain no favour merely by its good intention. ”

“ During the whole of the Middle Ages, theology was understood to mean nothing else than a scientific knowledge of Christian truths, that is to say, a knowledge essentially connected with philosophy. The Middle Ages were far enough away from taking the historical knowledge of faith for scientific knowledge; in the Fathers and in what may be reckoned generally as historical material, they sought only authorities, edification, and information on the doctrines of the Church. ”

“ The great theologian Anselm of Canterbury, whom we shall have to consider elsewhere, declares in this sense that, if we are firm in the faith, it is idleness, negligentiæ mihi esse videtur, not to know what we believe. In the Protestant Church it has in the same way come about that the rational knowledge of religious truths is cherished and held in honour in combination with theology or along with it. ”

“ Nay more, it has come to be regarded as irreligious to place confidence in such reasoned knowledge, and to seek by such a path to reach a sure conviction regarding God and His nature, or even regarding His mere existence. This business of proof, therefore, is so much out of date, that the proofs themselves are barely even historically known here and there; and even to theologians, that is to say, people who desire to have a scientific acquaintance with religious truths, they are sometimes unknown. ”

“ Yet since they are known in their general aspects, and this is not the place to follow them back to their foundations, we need only recall them, and, in fact, limit ourselves to the form which they assume within the sphere of Christianity. It is in this region that the conflict between faith and reason in Man himself first finds a basis, and that doubt enters his soul, and can reach the fearful height of depriving him of all peace. Thought must indeed touch the earlier religions of imagination, as we may shortly call them ”

“ In such a relation knowledge is determined as finite, and as of the finite; in its object there remains something essentially inner, whose notion is thus unattainable by and foreign to knowledge, which finds here its limit and its end, and is on that account limited and finite. ”

“ So completely has the relation in the view of the time been reversed, that faith has now become exalted as immediate knowledge in opposition to thought, as the only means of attaining to the truth, just as formerly, on the other hand, only that could give peace to Man of which he could become conscious as truth through proof by thought. ”

“ The first thing we encounter when we seek to make a beginning with the execution of our design is the general, and, so far as this design is concerned, repugnant, point of view of the prepossessions of present-day culture. ”

“ This means that even in free thinking that which now exists as a presupposition, is a comprehended result, thought out either before or after, but in this transformation of the presupposition into a result, again has a side which is a presupposition, an assumption or unconscious immediacy of the activity of the Spirit. ”