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belongs that in them which we would exclude from the category of mere means； … Morality； Ethics；
Religion。 That is to say； man is an object of existence in himself only in virtue of the Divine that is in
him； — that which was designated at the outset as Reason； which； in view of its activity and power
of self…determination； was called Freedom。 And we affirm — without entering at present on the
proof of the assertion …that Religion； Morality； &c。 have their foundation and source in that
principle； and so are essentially elevated above all alien necessity and chance。 And here we must
remark that individuals； to the extent of their freedom； are responsible for the depravation and
enfeeblement of morals and religion。 This is the seal of the absolute and sublime destiny of man —
that be knows what is good and what is evil； that his destiny is his very ability to will either good or
evil； — in one word； that he is the subject of moral imputation； imputation not only of evil； but of
good； and not only concerning this or that particular matters and all that happens ab extra； but
also the good and evil attaching to his individual freedom。 The brute alone is simply innocent。 It
would； however demand an extensive explanation — as extensive as the analysis of moral freedom
itself — to preclude or obviate all the misunderstandings which the statement that what is called
innocent imports the entire unconsciousness of evil — is wont to occasion。
§ 38
In contemplating the fate which virtue； morality； even piety experience in history； we must not fall
into the Litany of Lamentations； that the good and pious often — or for the most part — fare ill in
the world； while the evil…disposed and wicked prosper。 The term prosperity is used in a variety of
meanings — riches； outward honour； and the like。 But in speaking of something which in and for
itself constitutes an aim of existence； that so…called well or ill…faring of these or those isolated
individuals cannot be regarded as an essential element in the rational order of the universe。 With
more justice than happiness — or a fortunate environment for individuals； — it is demanded of the
grand aim of the world's existence； that it should foster； nay involve the execution and ratification
of good； moral； righteous purposes。 What makes men morally discontented （a discontent； by the
bye； on which they somewhat pride themselves）； is that they do not find the present adapted to the
realisation of aims which they hold to be right and just （more especially in modern times； ideals of
political constitutions）； they contrast unfavourably things as they are； with their idea of things as
they ought to be。 In this case it is not private interest nor passion that desires gratification； but
Reason； Justice； Liberty； and equipped with this title； the demand in question assumes a lofty
bearing； and readily adopts a position not merely of discontent； but of open revolt against the
actual condition of the world。 To estimate such a feeling and such views aright； the demands
insisted upon； and the very dogmatic opinions asserted； must be examined。 At no time so much as
in our own； have such general principles and notions been advanced； or with greater assurance。 If
in days gone by； history seems to present itself as a struggle of passions； in our time — though
displays of passion are not wanting — it exhibits partly a predominance of the struggle of notions
assuming the authority of principles； partly that of passions and interests essentially subjective； but
under the mask of such higher sanctions。 The pretensions thus contended for as legitimate in the
name of that which has been stated as the ultimate aim of Reason； pass accordingly； for absolute
aims； — to the same extent as Religion； Morals； Ethics。 Nothing； as before remarked； is now more
mon than the plaint that the ideals which imagination sets up are not realised — that these
glorious dreams are destroyed by cold actuality。 These Ideals — which in the voyage of life
founder on the rocks of hard reality — may be in the first instance only subjective； and belong to
the idiosyncrasy of the individual； imagining himself the highest and wisest。 Such do not properly
belong to this category。 For the fancies which the individual in his isolation indulges； cannot be the
model for universal reality； just as universal law is not designed for the units of the mass。 These as
such may； in fact； find their interests decidedly thrust into the background。 But by the term
“Ideal；” we also understand the ideal of Reason； of the Good； of the True。 Poets； as e。g。
Schiller； have painted such ideals touchingly and with strong emotion； and with the deeply
melancholy conviction that they could not be realised。 In affirming； on the contrary that the
Universal Reason does realise itself； we leave indeed nothing to do with the individual empirically
regarded。 That admits of degrees of better and worse； since here chance and speciality have
received authority from the Idea to exercise their monstrous power。 Much； therefore； in particular
aspects of the grand phenomenon might be found fault with。 This subjective fault…finding； — which；
however； only keeps in view the individual and its deficiency； without taking notice of Reason
pervading the whole； — is easy； and inasmuch as it asserts an excellent intention with regard to the
good of the whole； and seems to result from a kindly heart； it feels authorised to give itself airs and
assume great consequence。 It is easier to discover a deficiency in individuals； in states； and in
Providence； than to see their real import and value。 For in this merely negative fault…finding a
proud position is taken； — one which overlooks the object； without having entered into it； —
without having prehended its positive aspect。 Age generally makes men more tolerant； youth is
always discontented。 The tolerance of age is the result of the ripeness of a judgment which； … not
merely as the result of indifference； is satisfied even with what is inferior； but； more deeply taught
by the grave experience of life； has been led to perceive the substantial； solid worth of the object
in question。 The insight then to which — in contradistinction from those ideals — philosophy is to
lead us； is； that the real world is as it ought to be — that the truly good — the universal divine
reason — is not a mere abstraction； but a vital principle capable of realising itself。 This Good； this
Reason； in its most concrete form； is God。 God governs the world； the actual working of his
government — the carrying out of his plan — is the History of the World。 This plan philosophy
strives to prehend； for only that which has been developed as the result of it； possesses bona
fide reality。 That which does not accord with it； is negative； worthless existence。 Before the pure
light of this divine Idea — which is no mere Idea … the phantom of a world whose events are an
incoherent concourse of fortuitous circumstances； utterly vanishes。 Philosophy wishes to discover
the substantial purport； the real side of the divine idea and to justify the so much despised Reality
of things； for Reason is the prehension of the Divine work。 But as to what concerns the
perversion； corruption； and ruin of religious； ethical and moral purposes； and states of society
generally； it must be affirmed； that in their essence these are infinite and eternal； but that the forms
they assume may be of a limited orders and consequently belong to the domain of mere nature；
and be subject to the sway of chance。 They are therefore perishable； and exposed to decay and
corruption。 Religion and morality — in the same way as inherently universal essences — have the
peculiarity of being present in the individual soul； in the full extent of their Idea； and therefore truly
and really； although they may not manifest themselves in it in extenso； and are not applied to fully
developed relations。 The religion； the morality of a limited sphere of life — that of a shepherd or a
peasant； e。g。 — in its intensive concentration and limitation to a few perfectly simple relations of
life； — has inf