III.—The Germanic World
The German world appears at this point of development—the fourth phase of world history. The old age of nature is weakness; but this of spirit is its perfect maturity and strength, in which it returns to unity with itself, but in its fully developed character as spirit.
The Greeks and Romans had reached maturity within ere they directed their energies outwards. The Germans, on the contrary, began with self-diffusion, deluging the world, and breaking down in their course the hollow political fabrics of the civilised nations. Only then did their development begin, kindled by a foreign culture, a foreign religion, polity, and legislation. The process of culture they underwent consisted in taking up foreign elements into their own national life.
The German world took up the Roman culture and religion in their completed form. The Christian religion which it adopted had received from councils and fathers of the Church—who possessed the whole culture, and in particular the philosophy of the Greek and Roman world—a perfected dogmatic system. The Church, too, had a completely developed hierarchy. To the native tongue of the Germans the Church likewise opposed one perfectly developed—the Latin. In art and philosophy a similar alien influence predominated. The same principle holds good in regard to the form of the secular sovereignty. Gothic and other chiefs gave themselves the name of Roman patricians. Thus, superficially, the German world appears to be a continuation of the Roman. But there dwelt in it an entirely new spirit—the free spirit which reposes on itself.
The three periods of this world will have to be treated accordingly.
The first period begins with the appearance of the German nations in the Roman Empire. The Christian world presents itself as Christendom—one mass of which, the spiritual and the secular, form only different aspects. This epoch extends to Charlemagne. In the second period the Church develops for itself a theocracy and the state a feudal monarchy. Charlemagne had formed an alliance with the Holy See against the Lombards and the factions of the nobles in Rome. A union thus arose between the spiritual and the secular power, and a kingdom of heaven on earth promised to follow in the wake of this conciliation. But just at this time, instead of a spiritual kingdom of heaven, the inwardness of the Christian principle wears the appearance of being altogether directed outwards, and leaving its proper sphere.
Christian freedom is perverted to its very opposite, both in a religious and secular respect; on the one hand to the severest bondage, on the other to the most immoral excess—a barbarous intensity of every passion. The first half of the sixteenth century marks the beginning of the third period. Secularity appears now as gaining a consciousness of its intrinsic worth; it becomes aware that it possesses a value of its own in the morality, rectitude, probity, and activity of man. The consciousness of independent validity is aroused through the restoration of Christian freedom.
The Christian principle has now passed through the terrible discipline of culture, and it first attains truth and reality through the Reformation. This third period extends to our own times. The principle of free spirit is here made the banner of the world, and from this principle are evolved the universal axioms of reason. Formal thought—the understanding—had been already developed, but thought received its true material first with the Reformation. From that Epoch thought began to gain a culture properly its' own; principles were derived from it which were to be the norm for the constitution of the state. Political life was now to be consciously regulated by reason. Customary morality, traditional usage, lost their validity; the various claims insisted upon must prove their legitimacy as based on rational principles.
These epochs may be compared with the earlier empires. In the German æon, as the realm of totality, we see the earlier epochs resumed. Charlemagne's time may be compared with the Persian Empire; it is the period of substantive unity, this unity having its foundation in the inner man, the heart, and both in the spiritual and the secular still abiding in its simplicity. To the Greek world and its merely ideal unity the time preceding Charles V. answers; where real unity no longer exists, because all phases of particularity have become fixed in privileges and peculiar rights As, in the interior of the realms themselves, the different estates of the realm, with their several claims, are isolated, so do the various states in their foreign aspects occupy a merely external relation one to another. A diplomatic policy arises which, in the interest of a European balance of power, unites them with and against each other. It is the time in which the world becomes clear and manifest to all (discovery of America).