with the personal will, usurps the supremacy of the reason, or affects to supersede the reason, it is then what St. Paul calls the mind of the flesh (
) or the wisdom of this world. The result is, that the reason is super-finite; and in this relation, its antagonist is the insubordinate understanding, or mind of the flesh.
- Reason, as one with the absolute will, (In the beginning was the Logos, and the Logos was with God, and the Logos was God,) and therefore for man the certain representative of the will of God, is above the will of man as an individual will. We have seen in III. that it stands in antagonism to all mere particulars; but here it stands in antagonism to all mere individual interests as so many selves, to the personal will as seeking its objects in the manifestation of itself for itself—sit pro ratione voluntas;—whether this be realized with adjuncts, as in the lust of the flesh, and in the lust of the eye; or without adjuncts, as in the thirst and pride of power, despotism, egoistic ambition. The fourth antagonist, then, of reason is the lust of the will.
Corollary
. Unlike a million of tigers, a million of men is very different from a million times one man. Each man in a numerous society is not only coexistent with, but virtually organized into, the multitude of which he is an integral part. His
idem
is modified by the
alter
. And there arise impulses and objects from this