clever one, it is in connection with it that they show themselves most foolish, and their satisfaction consists in having found a splendid outlet for their folly and ignorance. Indeed they are inexhaustible in finding such outlets when it is a question of keeping a good conscience in the face of their indolence, and of getting quit of the whole affair.
Reason is to be examined, but how? It is to be rationally examined, to be known; this is, however, only possible by means of rational thought; it is impossible in any other way, and consequently a demand is made which cancels itself. If we are not to begin philosophical speculation without having attained rationally to a knowledge of reason, no beginning can be made at all, for in getting to know anything in the philosophical sense, we comprehend it rationally; we are, it seems, to give up attempting this, since the very thing we have to do is first of all to know reason. This is just the demand which was made by that Gascon who would not go into the water until he could swim. It is impossible to make any preliminary examination of rational activity without being rational.
Here in the Philosophy of Religion it is more especially God, reason in fact, that is the object; for God is essentially rational, rationality, which as Spirit is in and for itself. Now in speculating philosophically upon reason, we investigate knowledge, only we do it in such a way as to imply that we do not suppose we would want to complete this investigation beforehand outside of the object; on the contrary, the knowledge of reason is precisely the object with which we are concerned. It is of the very essence of Spirit to be for Spirit. That is just what Spirit is, and this consequently implies that finite spirit has been posited, and the relation of finite spirit, of finite reason to the divine, originates of itself within the Philosophy of Religion itself, and must be treated of there, and indeed in the very place where it
