he sees, in contrast to all this, just as much that does not serve a purpose, and is injurious. What is profitable to one person is detrimental to another, and therefore does not serve a purpose. The preservation of life and of the interests bound up with existence, which in the one case is promoted, is in the other case just as much endangered and put a stop to. Thus an implicit dualism or division is involved here, for in contradiction to God’s eternal manner of operation, finite things are elevated to the rank of essential ends. The idea of God and of His manner of operation as universal and necessary is contradicted by this inconsistency, which is even destructive of that universal character.
Now, if the religious man considers external ends and the externality of the whole matter in accordance with which these things are profitable for an Other, the natural determinateness, which is the point of departure, appears indeed to be only for an Other. But this, more closely considered, is its own relation, its own nature, the immanent nature of what is related, its necessity, in short. Thus it is that the actual transition to the other side, which was formerly designated as the moment of selfness, comes about for ordinary religious thought.
(.) Religious feeling, accordingly, is forced to abandon its argumentative process; and now that a beginning has once been made with thought, and with the relations of thought, it becomes necessary, above all things to thought, to demand and to look for that which belongs to itself; namely, first of all consistency and necessity, and to place itself in opposition to that standpoint of contingency. And with this, the principle of selfness at once develops itself completely. “I,” as simple, universal, as thought, am really relation; since I am for myself, am self-consciousness, the relations too are to be for me. To the thoughts, ideas which I make my own, I give the character which I myself am. I am this simple point, and that which is for me I seek to apprehend in this unity.
