the fact of being determined in and for itself, which is not simple determinateness having reference to an Other, but contains the Other, the difference in its very self.
c. Religion is accordingly this speculative element in the form, as it were, of a state of consciousness, of which the aspects are not simple qualities of thought, but are concretely filled up. These moments can be no other than the moment of Thought, active universality, thought in operation, and reality as immediate, particular self-consciousness.
Now, while in philosophy the rigidity of these two sides loses itself through reconciliation in thought, because both sides are thoughts, and the one is not pure universal thought, and the other of an empirical and individual character, religion only arrives at the enjoyment of unity by lifting these two rigid extremes out of this state of severance, by rearranging them, and bringing them together again. But by thus stripping off the form of dualism from its extremes, rendering the opposition in the element of Universality fluid, and bringing it to reconciliation, religion remains always akin to thought, even in its form and movement; and philosophy, as simply active thought, and thought which unites opposed elements, has approached closely to religion.
The contemplation of religion in thought has thus raised the determinate moments of religion to the rank of thoughts, and the question is how this contemplation of religion in thought is related generally to philosophy as forming an organic part in its system.
a. In philosophy, the Highest is called the Absolute, the Idea; it is superfluous to go further back here, and to mention that this Highest was in the Wolfian Philosophy called ens, Thing; for that at once proclaims itself
