Now when two aspects of thought, which are so developed in this way, enter into relation with one another, their attitude is one of mutual distrust. Religious feeling distrusts the finiteness which lies in knowledge, and it brings against science the charge of futility, because in it the subject clings to itself, is in itself, and the “I” as the knowing subject is independent in relation to all that is external. On the other hand, knowledge has a distrust of the totality in which feeling entrenches itself, and in which it confounds together all extension and development. It is afraid to lose its freedom should it comply with the demand of feeling, and unconditionally recognise a truth which it does not definitely understand. And when religious feeling comes out of its universality, sets ends before itself, and passes over to the determinate, knowledge can see nothing but arbitrariness in this, and if it were to pass in a similar way to anything definite, would feel itself given over to mere contingency. When, accordingly, reflection is fully developed, and has to pass over into the domain of religion, it is unable to hold out in that region, and becomes impatient with regard to all that peculiarly belongs to it.
c. Now that the opposition has arrived at this stage of development, where the one side, whenever it is approached by the other, invariably thrusts it away from it as an enemy, the necessity for an adjustment comes in, of such a kind that the infinite shall appear in the finite, and the finite in the infinite, and each no longer form a separate realm. This would be the reconciliation of religious, genuine simple feeling, with knowledge and intelligence. This reconciliation must correspond with the highest demands of knowledge, and of the Notion, for these can surrender nothing of their dignity. But just as little can anything of the absolute content be given up, and that content be brought down into the region of finiteness; and when face to face with it knowledge must give up its finite form.
