that aspect of Being which does indeed come nearest to Essence, but yet still pertains to the immediateness of Being; and Spirit, which is different from it, is a particular, finite Spirit, is Man. This Spirit is, viewed from one side, that which is possessed of authority—it is what carries that power into effect; viewed from the other side, it is, as subjected to that power, the accidental element. If man be conceived of as this power, so that it is looked upon as acting and working in him, or else that he succeeds by means of worship in positing himself as identical with it, the power has the form of Spirit, but of the human finite spirit; and here enters in the element of separation from others over whom he has power.
(b.) The Historical Existence of this Religion.—We have, it is true, emerged from that immediate religion in which we were at the stage of magic, since the particular spirit now distinguishes itself from Substance, and stands in such a relation toward it that it regards it as the universal Power. In the Chinese religion, which represents the earliest historical form of this substantial relation, Substance is thought of as representing the entire sphere of essential Being or measure; measure represents what exists in-and-for itself, the Unchangeable, and T‘ien, Heaven, is the objective material representation of this essentially existing element. Notwithstanding this, the element of magic still intrudes itself into this sphere, in so far as in the world of reality the individual man, the will and empirical consciousness, are what is highest. Nay, the standpoint of magic has here broadened out into an organised monarchy, which presents the appearance of something imposing and majestic.
T‘ien is the Highest, but not in the spiritual, moral sense alone; T‘ien rather denotes wholly indeterminate abstract universality; it is the wholly indeterminate sum of all physical and moral connection whatsoever. Along
