THE PHILOSOPHY OF RELIGION
PART I
THE CONCEPTION OF RELIGION
What we have to commence with is the question, How is a beginning to be made? It is at least a formal demand of all science, and of philosophy in particular, that nothing should find a place in it which has not been proved. To prove, in the superficial sense, means that a content, a proposition, or a conception is exhibited as resulting from something that has preceded it.
But when a beginning has to be made, nothing has as yet been proved; for we are not yet in the region of result, of what is mediated, or established by means of something else. In dealing with a beginning, we have to do with the immediate. Other sciences have an easy part in this respect, their object being something actually given for them. Thus in geometry, for example, a beginning has been made, for there is a space, or a point. Here there is no question of proving the object, for its existence is directly granted.
It is not allowable in philosophy to make a beginning with “There is, there are,” for in philosophy the object must not be presupposed. This may constitute a difficulty in regard to philosophy in general. But in the present case we do not begin at the point where philosophy has its fountainhead. The science of religion is a science within philosophy; it assumes, so far, the exis-
