understand. It is so. In regard to God, he either takes what is His and gives thanks, or else he offers it up to Him freely as a gift of free grace. The rest of his conscious life is thus subordinated, without reflection, to that higher region.
(.) From the worldly side, however, the distinction involved in this relation develops until it becomes opposition. It is true that the development of this side does not seem to affect religion injuriously, and all action seems to limit itself strictly to that side in the matter. Judging from what is expressly acknowledged, religion is still looked upon as what is highest; but as a matter of fact it is not so, and starting from the worldly side, ruin and disunion creep over into religion. The development of this distinction may be generally designated as the maturing of the understanding and of human aims. While understanding awakens in human life and in science, and reflection has become independent, the will sets before itself absolute aims; for example, justice, the state, objects which are to have absolute worth, to be in and for themselves. Thus research recognises the laws, the constitution, the order, and the peculiar characteristics of natural things, and of the activities and productions of Spirit. Now these experiences and forms of knowledge, as well as the willing and actual carrying out of these aims, is a work of man, both of his understanding and will. In them he is in presence of what is his own. Although he sets out from what is, from what he finds, yet he is no longer merely one who knows, who has these rights; but what he makes out of that which is given in knowledge and in will is his affair, his work, and he has the consciousness that he has produced it. Therefore these productions constitute his glory and his pride, and provide for him an immense, an infinite wealth—that world of his intelligence, of his knowledge, of his external possession, of his rights and deeds.
Thus the spirit has entered into the condition of oppo-
