enunciated once for all. On the one side we have understanding playing its part, while over against it is the religious feeling of dependence.
b. Even piety is not exempt from the fate of falling into a state of division or dualism. On the contrary, division is already present in it implicitly, in that its actual content is only a manifold, accidental one. These two attitudes, namely, that of piety and of the understanding that compares, however different they seem to be, have this in common, that in them the relation of God to the other side of consciousness is undetermined and general. The second of these attitudes has indicated and pronounced this unhesitatingly in the expression already quoted, “God has created all things.”
(.) The manner of looking at things, however, which is followed by the religious man, and whereby he gives a greater completeness to his reflection, consists in the contemplation of the constitution and arrangement of things according to the relations of ends, and similarly in the regarding all the circumstances of individual life, as well as the great events of history, as proceeding from Divine purposes, or else as directed and leading back to such. The universal divine relation is thus not adhered to here. On the contrary, this becomes a definite relation, and consequently a more strictly defined content is introduced—for the manifold materials are placed in relation to one another, and God is then considered as the one who brings about these relations. Animals and their surroundings are accordingly regarded as beings definitely regulated, in that they have food, nurture their young, are provided with weapons as a defence against what is hurtful, stand the winter, and can protect themselves against enemies. In human life it is seen how man is led to happiness, whether it be eternal or temporal, by means of this or that apparent accident, or perhaps misfortune. In short, the action, the will of
