In the second place, in so far as the understanding keeps to the given religious content, it can prove this content; one can demonstrate that it must be so, just as if it were a geometrical proposition. But there still remains something to be desired, in order that the satisfaction may be complete; the content is proved, but I nevertheless do not understand it. Thus Anselm’s excellent proposition (supra, pp. 63, 64) in which we may perceive the general character of the scholastic understanding, is a proof, it may be admitted, of the existence of God, but it shows no comprehension of it. Though I see the truth of the proposition, I have not attained to the final point, the object of my desire; for there is lacking the I, the inner bond, as inwardness of thought. This lies only in the Notion, in the unity of the particular and the universal, of Being and thought. For the comprehension of this unity, without which there could be no true proof, it was implied that further progress should not take place after the manner of the understanding. It was necessary that from the nature of thought itself it should become evident how, taken on its own account, it negates itself, and how the determination of Being itself rests therein, or that the manner in which thought determines itself into Being should be shown forth. On the other hand it must in like manner be demonstrated in the case of Being that it is its peculiar dialectic to abrogate itself, and from itself to make itself a universal Notion. The determination of itself into Being is certainly an object of thought, whose content is thought itself. This is inwardness, not a mere conclusion drawn from presuppositions. Here in scholastic philosophy, however, the object is not the nature of thought and Being, for what they are is a mere matter of assumption.
The understanding may take its start from experience, a given concrete content, a determinate contemplation of nature, the human heart, right, duty, which are just exactly what inwardness means. It may find its determinations, so to speak, on behalf of this content, and starting from this point it may come to abstractions, such as matter and force in physics. In this case, although a general form such as this does not satisfy the content, it has at any rate therein a fixed point, by which it can regulate itself, and a boundary line for speculation, which would otherwise have no limit set to its roaming. Or when we have the concrete perception of state and family, reasoning has in this content a fixed point which gives it guidance—a conception, which is the main thing; the deficiency in its form becomes concealed and forgotten, and emphasis is not laid on it. But in scholastic philosophy, in the third place, a basis was not sought in such objects as direct the course of reflection; with this understanding of the Scholastics it was rather the case that they received in the categories the external culture of the understanding as tradition, and enlarged upon it. Because there was no standard set up for this scholastic understanding, either by concrete intuition or by the pure Notion, it remained unregulated in its externality. In later times this spirit-forsaken understanding came across the philosophy of Aristotle, in an external way; but that philosophy is a two-edged sword, a highly determinate, clear understanding, which is at the same time speculative Notion; in it the abstract determinations of the understanding, taken by themselves, and powerless thus to stand, pass away by means of dialectic, and have truth only when taken in their connexion. The speculation that we find in Aristotle has this condition, that such thought never abandons itself to free reflection, but keeps ever before it the concrete nature of the object; this nature is the Notion of the thing, and this speculative essence of the thing is the ruling spirit, which does not leave the determinations of reflection free on their own account. But the Scholastics laid down hard and fast the abstract determinations of the understanding, which are always inadequate to their absolute subject, and in like manner they took every example from life as subject, and since the concrete contradicts them, they could hold fast by these determinations of the understanding only by defining and limiting. In so doing, however, they involved themselves in an endless web of distinctions, which could themselves be held in the concrete, and maintained thereby alone. There is thus no “healthy human understanding” in such procedure of the Scholastics; the former cannot oppose itself to speculation, but it can very well take up a position hostile to ungrounded reflection, seeing that it contains a basis and a rule of guidance for abstract determinations of the understanding. The Aristotelian philosophy is quite opposed to this Scholastic procedure, but it became therein alienated from itself. The fixed conception of the supersensuous world with its angels and so on was a subject which the Scholastics elaborated without any regulating standard, in barbaric fashion, and they enriched and embellished it with the finite understanding and with the finite relationships of the same. There is present no immanent principle in the thinking itself, but the understanding of the Scholastics got into its possession a ready-made metaphysic, without the need of making it relate to the concrete; this metaphysic was killed, and its parts in their lifelessness were separated and parcelled out. It might be said of the Scholastics that they philosophized without conception, that is, without a concrete; for esse reale, esse formale, esse objectivum, quidditas (τὸ τί ἦν εἶναι) they made their subjects of discussion.
This crude understanding, in the fourth place, made everything equal, reduced it all to the same level, and that in virtue of its abstract universality, which was held to be valid. In politics also the understanding aims at making all alike equal. This crude understanding did not make away with itself and its finitude, but in its dealings with them simply reduced to finite relations Heaven, the Idea, the intellectual, mystic, speculative world; for it makes no difference (and can make none) whether its finite determinations are valid here or not. Hence arose these senseless questions, and the endeavours to decide them; for it is senseless, I may even say it is distasteful and revolting, although it may be logically correct, to carry over determinations into a field where they are utterly out of place, as soon as it comes to be a matter of comprehending a concrete content in its universality. This understanding in its operations furnishes no bridge from the universal to the particular, and the conclusions which it draws it leaves up in the clouds as conceptions of its fancy. If, for instance, law is divided into canonical law, criminal law, and so on, the ground of division is not taken from the universal itself; and it is thus left vague which particular determination is in accordance with the universal object. If this object is God,—for instance, such a determination as that He became man—the relation between God and man is not derived from their nature. Because God only manifests Himself, He can do so in any way whatever; then, because nothing is impossible with God, the pumpkin idea is easily introduced (p. 90), since it is a matter of indifference in which determination the Universal is supposed to be. Regarding the apple in Paradise the understanding asks to what species of apple it belonged.
We must go on to indicate the principles which have been adopted and stand opposed to one other, and the development of the same, in order to comprehend the transition into modern history and the present standpoint of philosophy. For this reason we must speak of the further progress of universal spirit. For thought was distorted by reason of its being bound to an externality, and spirit was in it no longer acting for spirit. Because then in this and similar ways the Idea of spirit had, as it were, its heart pierced through, the parts remained without spirit and life, and were worked upon by the understanding. Amongst the learned ignorance of the rational was displayed, a complete and unnatural lack of spirituality; and in the same way there was the most utter and terrible ignorance amongst the others, the monks. This destruction of knowledge brought about the transition to a different state of affairs; while heaven and the divine were thus degraded, the lofty aspirations and high spiritual claims of the clerical element rose above the secular. For we saw that the supersensuous world of truth, as the world of religious conceptions, was ruined by the understanding making all things equal. We saw, on the one hand, a handling of dogma in philosophic fashion, but we saw also a development of formal logical thought, the secularization of the absolutely existent content. In the same way the existing Church, this presence of heaven upon earth, brought itself down to the level of the secular, by entering upon the possession of riches and lands. In this way the distinction between the world and the Church is blotted out, not in a rational manner as regards the Church, but in a way that is altogether revolting, and which amounts to destruction: it is a reality, I grant, but one most terrible and barbarous. For state, government, right, property, civil order, all these enter into religion as rational differences, that is, laws on their own account fixed. The acknowledgment of ranks, classes, divisions, their different occupations, the stages and degrees of evil, as well as of good, are an entering into the form of finitude, actuality, existence of the subjective will, while what is religious has only the form of infinity. But the Church in its outward existence is inviolable, it can throw over all the laws of the good; every offence against it is a violation of sanctity. Evil and its penalties are made eternal, divergences of opinion are punished even with death: so are heresy and also heterodoxy in respect of the most abstract and empty determinations of an endless system of dogmas. Abominable practices and evil passions, utter wantonness, voluptuousness, bribery, dissoluteness, avarice, crimes of all kinds found their way into the Church, because it was unrestrained by laws; and it founded and maintained the system of government. The secular ought to be only secular; but this whole secular government of the Church claims at the same time the dignity and authority of the divine. This mingling of the sacred, divine, inviolable, with temporal interests, begets, on the one hand, fanaticism, as among the Turks, and on the other hand, the humility and obedientia passiva of the laity against this dread power. It was this ruin of the supersensuous world, as represented in knowledge and as the actual Church, that inevitably forced man out of a temple such as this, the Holy of Holies degraded into finitude.
Against this disunion, on the other hand, the secular element has spiritualized itself in itself; or it has established itself firmly in itself, and that in a manner which the Spirit justifies. To religion was lacking the presence of its culminating point, the present reality of its head; to the present secularity there is lacking the presence in it of thought, reason, spirit. In the tenth century there was manifested in Christendom a general impulse to build churches, although it was not possible to regard God Himself as present therein. It was thus that Christianity rose up, in her longing to take to herself the principle of reality as absolutely her own. But neither these buildings, nor external wealth, nor the power and dominion of the Church, nor monks, nor clergy, nor Pope, are the principle of real actual presence in her; they were insufficient for the spiritual. The Pope or the Emperor is not Dalai-lama, the Pope is only the Vicar of Christ; Christ, as a past existence, is in memory and hope alone. Impatient at the lack of reality and at the want of holiness, Christendom goes to seek this true Head; and this is the ruling motive of the Crusades. Christendom sought Christ’s outward presence in the land of Canaan, the traces of Him, the mount where He suffered, His grave; they took possession of the Holy Sepulchre. What they represent to themselves as real they also take possession of in fact as real; but a grave is a grave—all that they find is a grave, and even that is torn from them. “Because Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption.” Christians made the mistake of thinking that they would find satisfaction in this; this was the true object of their search; but they did not understand themselves. These holy spots, the Mount of Olives, the Jordan, Nazareth, as external sensuous presence of place without presence of time, are things of the past, a mere memory, no perception of the immediate present; the Christians found only their loss, their grave, in this present. Barbarians all the time, they did not seek the universal, the world-controlling position of Syria and Egypt, this central point of the earth, the free connection of commerce; Bonaparte did this when mankind became rational. The Crusaders were by the Saracens and by their own violence and repulsiveness, as also by their own misery (p. 53), brought to confess that they had in this deceived themselves. This experience taught them that they must hold to the actual reality which they despised, and seek in this the realization of their intelligible world. What they sought for they were to find in themselves, in the present of the understanding; thought, personal knowledge and will constitute this present. Because their acts, their aims and their interests are upright, and thus are constituted the Universal, the present is rational. What pertains to the world has thus become fixed in itself, that is, it has received into itself thought, justice, reason.
With reference to the general aspect of the period, from an historical point of view, it may be remarked that as on the one side we see the selflessness of spirit, the fact that spirit is not at home with itself, the torn and rent condition of man, on the other side we see the political condition becoming more consolidated, in the establishment of an independence which is no longer merely selfish. In the first independence there is contained the moment of barbarism, which has need of fear in order to be held within bounds. Now, however, we see justice and order enter in; it is true that the ruling order is the feudal system with its servitude, but everything therein has certainly a firm basis in justice. Justice, however, has its root in freedom, and thus the individual therein brings himself into existence, and is recognized; nevertheless relationships which properly belong to the state are here still made the concern of private individuals. Feudal monarchy, which now emerges in opposition to the self-abnegation of the Church, determines essential rights, it is true, according to birth; ranks are not, however, like the system of caste among the Indians, for in the ecclesiastical hierarchy, for instance, anyone might from the lowest class rise to the very highest position. Even under the feudal system, moreover, justice, civil order, legal freedom gradually emerged. In Italy and Germany cities obtained their rights as citizen republics, and caused these to be recognized by the temporal and ecclesiastical power; wealth displayed itself in the Netherlands, Florence and the free cities on the Rhine. In this way men gradually began to emerge from the feudal system; an example of this is seen in the case of the Capitani. The fact that the lingua volgare became the language used may also be looked on as a springing up of self-abnegation of spirit: as in Dante’s Divina Commedia.
The spirit of the times took this new direction; it forsook the intellectual world, and looked upon its present world, this hither side. The finite heaven, the content which had lost its religious character, drove it to the finite present. With this revolution the scholastic philosophy sinks and is lost, as its thoughts are outside of reality. While the Church heretofore believed itself to be in possession of divine truth, so now the temporal government, as it received into itself order and right, and worked its way out through the hard discipline of service, felt itself to be a divine institution, and consequently considered that it had the divine element here present in it, and that it was justified in having an independent existence in opposition to the divine element in the Church, which takes up an exclusive position as regards the laity. Since in this way the temporal power, the worldly life, self-consciousness, has taken into itself the higher and more divine ecclesiastical principle, the harsh contrast has disappeared. The power of the Church appeared as the violence of the Church, not aiming at operating in accordance with reality and in reality, but at being mighty in the spirit. There at once came into the secular element the consciousness that abstract Notions were filled with the reality of the present, so that this was no longer a nullity, but had truth also in itself.
With this commerce and the arts are associated. It is implied in the arts that man brings what is divine out of himself; as artists were at one time so pious that as individuals they had self-abnegation as their principle, it was they from whose subjective abilities these representations were produced. With this is connected the circumstance that the secular knew that it had in itself the right to hold to such determinations as are founded on subjective freedom. In his handicraft the individual is taken in reference to his work, and is himself the producer. Thus men came to the point of knowing that they were free, and insisting on the recognition of that freedom, and having the power of exercising their activity for their own objects and interests. Thus spirit came again to itself; it drew itself together again, and looked into its reason, as if looking into its own hands. This new birth is pointed out as the revival of the arts and sciences which were concerned with present matter, the epoch when the spirit gains confidence in itself and in its existence, and finds its interest in its present. It is in reality reconciled with the world, not implicitly, far away in mere thought, at the last day, at the world’s transfiguration, i.e. when the world is reality no more, but it has to do with the world as not by any means annihilated. The man who was moved to seek what was moral and right, could no longer find it on such soil, but looked round about him to seek it elsewhere. The place which was pointed out to him is himself, his inner life, and external Nature; in the contemplation of Nature the spirit begins to have a sense of being present therein.