history of philosophy-第18节

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For　the　authority　of　kings　other　justification　was　sought；　such　as　the　end　implied　in　the　State；　the
good　of　the　people。　This　forms　quite　another　source　of　truth；　and　it　is　opposed　to　that　which　is
revealed；　given　and　positive。　This　substitution　of　another　ground　than　that　of　authority　has　been
called　philosophizing。

The　knowledge　was　then　a　knowledge　of　what　is　finite　…　the　world　of　the　content　of　knowledge。
Because　this　content　proceeded　through　the　personal　insight　of　human　reason；　man　has　become
independent　in　his　actions。　This　independence　of　the　Mind　is　the　true　moment　of　Philosophy；
although　the　Notion　of　Philosophy　through　this　formal　determination；　which　limits　it　to　finite
objects；　has　not　yet　been　exhausted。　This　independent　thought　is　respected；　has　been　called
human　wisdom　or　worldly　wisdom；　for　it　has　had　what　is　earthly　as　its　object；　and　it　took　its　origin
in　the　world。　This　was　the　meaning　of　Philosophy；　and　men　did　rightly　to　call　it　worldly　wisdom。
Frederick　von　Schlegel　revived　this　by…name　for　Philosophy；　and　desired　to　indicate　by　it　that
what　concerns　higher　spheres；　such　as　religion；　must　be　kept　apart；　and　he　had　many　followers。
Philosophy；　indeed；　occupies　itself　with　finite　things；　but；　according　to　Spinoza；　as　resting　in　the
divine　Idea：　it　has　thus　the　same　end　as　religion。　To　the　finite　sciences　which　are　now　separated
also　from　Philosophy；　the　Churches　objected　that　they　led　men　away　from　God；　since　they　have
as　objects　only　what　is　finite。　This　defect　in　them；　conceived　of　from　the　point　of　view　of　content；
leads　us　to　the　second　department　allied　to　Philosophy；　that　is；　to　Religion。

b。　Relation　of　Philosophy　to　Religion。

As　the　first　department　of　knowledge　was　related　to　Philosophy　principally　by　means　of　formal
and　independent　knowledge；　Religion；　though　in　its　content　quite　different　from　this　first　kind　or
sphere　of　knowledge；　is　through　it　related　to　Philosophy。　Its　object　is　not　the　earthly　and　worldly；
but　the　infinite。　In　the　case　of　art　and　still　more　in　that　of　Religion；　Philosophy　has　in　common　a
content　composed　entirely　of　universal　objects；　they　constitute　the　mode　in　which　the　highest　Idea
is　existent　for　the　unphilosophical　feeling；　the　perceiving　and　imagining　consciousness。　Inasmuch　as
in　the　progress　of　culture　in　time　the　manifestation　of　Religion　precedes　the　appearance　of
Philosophy；　this　circumstance　must　really　be　taken　account　of；　and　the　conditions　requisite　for
beginning　the　History　of　Philosophy　have　to　depend　on　this；　because　it　has　to　be　shown　in　how　far
what　pertains　to　Religion　is　to　be　excluded　from　it；　and　that　a　commencement　must　not　be　made
with　Religion。

In　Religion；　races　of　men　have　undoubtedly　expressed　their　idea　of　the　nature　of　the　world；　the
substance　of　nature　and　of　intellect　and　the　relation　of　man　thereto。　Absolute　Being　is　here　the
object　of　their　consciousness；　and　as　such；　is　for　them　pre…eminently　the　〃other；〃　a　〃beyond；〃
nearer　or　further　off；　more　or　less　friendly　or　frightful　and　alarming。　In　the　act　and　forms　of　worship
this　opposition　is　removed　by　man；　and　he　raises　himself　to　the　consciousness　of　unity　with　his
Being；　to　the　feeling　of；　or　dependence　on；　the　Grace　of　God；　in　that　God　has　reconciled　mankind
to　Himself。　In　conception；　with　the　Greeks；　for　instance；　this　existence　is　to　man　one　which　is
already　in　and　for　itself　and　friendly；　and　thus　worship　is　but　the　enjoyment　of　this　unity。　This
existence　is　now　reason　which　is　existent　in　and　for　itself；　the　universal　and　concrete　substance；　the
Mind　whose　first　cause　is　objective　to　itself　in　consciousness；　it　thus　is　a　representation　of　this　last
in　which　not　only　reason　in　general；　but　the　universal　infinite　reason　is。　We　must；　therefore；
comprehend　Religion；　as　Philosophy；　before　everything　else；　which　means　to　know　and　apprehend
it　in　reason；　for　it　is　the　work　of　self…revealing　reason　and　is　the　highest　form　of　reason。　Such　ideas
as　that　priests　have　framed　a　people's　Religion　in　fraud　and　self…interest　are　consequently　absurd；
to　regard　Religion　as　an　arbitrary　matter　or　a　deception　is　as　foolish　as　it　is　perverted。　Priests　have
often　profaned　Religion　…　the　possibility　of　which　is　a　consequence　of　the　external　relations　and
temporal　existence　of　Religion。　It　can　thus；　in　this　external　connection；　be　laid　hold　of　here　and
there；　but　because　it　is　Religion；　it　is　really　that　which　stands　firm　against　finite　ends　and　their
complications　and　constitutes　a　region　exalted　high　above　them。　This　region　of　Mind　is　really　the
Holy　place　of　Truth　itself；　the　Holy　place　in　which　are　dissolved　the　remaining　illusions　of　the
sensuous　world；　of　finite　ideas　and　ends；　and　of　the　sphere　of　opinion　and　caprice。

Inasmuch　as　it　really　is　the　content　of　religions；　this　rational　matter　might　now　seem　to　be　capable
of　being　abstracted　and　expressed　as　a　number　of　historical　theorems。　Philosophy　stands　on　the
same　basis　as　Religion　and　has　the　same　object　…　the　universal　reason　existing　in　and　for　itself；
Mind　desires　to　make　this　object　its　own；　as　is　done　with　Religion　in　the　act　and　form　of　worship。
But　the　form；　as　it　is　present　in　Religion；　is　different　from　what　is　found　to　be　contained　in
Philosophy；　and　on　this　account　a　history　of　Philosophy　is　different　from　a　history　of　Religion。
Worship　is　only　the　operation　of　reflection；　Philosophy　attempts　to　bring　about　the　reconciliation
by　means　of　thinking　knowledge；　because　Mind　desires　to　take　up　its　Being　into　itself。　Philosophy
is　related　in　the　form　of　thinking　consciousness　to　its　object；　with　Religion　it　is　different。　But　the
distinction　between　the　two　should　not　be　conceived　of　so　abstractly　as　to　make　it　seem　that
thought　is　only　in　Philosophy　and　not　in　Religion。　The　latter　has　likewise　ideas　and　universal
thoughts。　Because　both　are　so　nearly　related；　it　is　an　old　tradition　in　the　history　of　Philosophy　to
deduce　Philosophy　from　Persian；　Indian；　or　similar　philosophy；　a　custom　which　is　still　partly
retained　in　all　histories　of　Philosophy。　For　this　reason；　too；　it　is　a　legend　universally　believed；　that
Pythagoras；　for　instance；　received　his　Philosophy　from　India　and　Egypt；　the　fame　of　the　wisdom　of
these　people；　which　wisdom　is　understood　also　to　contain　Philosophy；　is　an　old　one。　The　Oriental
ideas　and　religious　worship　which　prevailed　throughout　the　West　up　to　the　time　of　the　Roman
Empire；　likewise　bear　the　name　of　Oriental　Philosophy。　The　Christian　Religion　and　Philosophy　are
thought　of　in　the　Christian　world；　as　more　definitely　divided；　in　these　Eastern　days；　on　the　other
hand；　Religion　and　Philosophy　are　still　conceived　of　as　one　in　so　far　as　that　the　content　has
remained　in　the　form　in　which　it　is　Philosophy。　Considering　the　prevalence　of　these　ideas　and　in
order　to　have　a　definite　limit　to　the　relations　between　a　history　of　Philosophy　and　religious　ideas；　it
is　desirable　to　note　some　further　considerations　as　to　the　form　which　separates　religious　ideas　from
philosophical　theorems。

Religion　has　not　only　universal　thought　as　inward　content　implicite　contained　in　its　myths；　ideas；
imaginations　and　in　its　exact　and　positive　histories；　so　that　we　require　first　of　all　to　dig　this　content
out　of　such　myths　in　the　form　of　theorems；　but　it　often　has　its　content　explicite　in　the　form　of
thought。　In　the　Persian　and　Indian　Religions　very　deep；　sublime　and　speculative　thoughts　are　even
expressed。　Indeed；　in　Religion　we　even　meet　philosophies　directly　expressed；　as　in　the　Philosophy
of　the　Fathers。　The　scholastic　Philosophy　really　was　Theology；　there　is　found　in　it　a　union　or；　if　you
will；　a　mixture　of　Theology　and　Philosophy　which　may　very　well　puzzle　us。　The　question　which
confronts　us　on　the　one　side　is；　how　Philosophy　differs　from　Theology；　as　the　science　of　Religion；
or　from　Religion　as　consciousness？　And　then；　in　how　far　have　we　in　the　history　of　Philosophy　to
take　account　of　what　pertains　to　Religion？　For　the　reply　to　this　last　question　three　aspects　have
again　to　be　dealt　with；　first　of　all　the　mythical　and　historical　aspect　of　Religion　and　its　relation　to
Philosophy；　in　the　second　place　the　theorems　and　speculative　thoughts　directly　expressed　in
Religion；　and　in　the　third　place　we　must　speak　of　Philosophy　within　Theology。

A。　Difference　between　Philosophy　and　Religion。

The　consideration　of　the　mythical　aspect　of　Religion　or　the　historical　and　positive　side　generally；　is
interesting；　because　from　it　the　difference　in　respect　of　form　will　show　in　what　this　content　is
antagonistic　to　Philosophy。　Indeed；　taken　in　its　connections；　its　difference　passes　into　apparent
inconsistency。　This　diversity　is　not　only　found　in　our　contemplation　but　forms　a　very　definite
element　in　history。　It　is　required　by　Philosophy　that　it　should　justify　its　beginning　and　its　manner　of
knowledge；　and　Philosophy　has　thus　placed　itself　in　opposition　to　Religion。　On　the　other　hand
Philosophy　is　combated　and　condemned　by　Religion　and　by　the　Churches。　The　Greek　popular
religion　indeed；　proscribed　several　philosophers；　but　the　opposition　is　even　more　apparent　in　the
Christian　Church。　The　question　is　thus　not　only　whether　regard　is　to　be　paid　to　Religion　in　the
history　of　Ph