which it is “at home with itself,” and is self-consciousness, this insight, this knowledge are wanting in it. All that is determined comes, on the contrary, to be included in the sphere of knowledge, and of human, self-appointed aims, and here, too, it is only the activity belonging to self-consciousness which is present. Therefore that admission is unfruitful too, because it does not get beyond the abstract-universal, that is to say, it stops short at the thought that all is a work of God, and with regard to objects which are absolutely different (as, for example, the course of the stars and their laws, ants, or men), that relation continues for it fixed at one and the same point, namely this, that God has made all. Since this religious relation of particular objects is always expressed in the same monotonous manner, it would become tedious and burdensome if it were repeated in reference to each individual thing. Therefore the matter is settled with the one admission, that God has made everything, and this religious side is thereby satisfied once for all, and then in the progress of knowledge and the pursuit of aims nothing further is thought of the matter. It would accordingly appear that this admission is made simply and solely in order to get rid of the whole business, or perhaps it may be to get protection for the religious side as it were relatively to what is without. In short, such expressions may be used either in earnest or not.
Piety does not weary of lifting up its eyes to God on all and every occasion, although it may do so daily and hourly in the same manner. But as religious feeling, it really rests in singleness or single instances; it is in every moment wholly what it is, and is without reflection and the consciousness which compares experiences. It is here, on the contrary, where knowledge and self-determination are concerned, that this comparison, and the consciousness of that sameness, are essentially present, and then a general proposition is
