appears in the form of Universality, then in the form of Particularity, and lastly, in the form of Singularity, or when the movement of our science as a whole is that in which the Notion becomes judgment, and completes itself in the syllogism, in every sphere of this movement the same development of the moments will show itself, only that in the first sphere it is held together within the determinate character of universality, in the second sphere within that of particularity, where it exhibits the moments independently, and it is only on arriving at the sphere of individuality that it returns to the real syllogism, which mediates itself in the totality of determinations.
Such, then, is the division of the subject, representing the movement, nature, and action of Spirit itself, of which we, so to speak, are only spectators. It is necessitated by the Notion; the necessity of the progression has, however, to present, explicate, prove itself in the development itself. The division, the different parts and content of which we shall now indicate in a more definite way, is therefore simply historical.
I.—The General Notion[1] or Conception of Religion.
What comes first is the notion in its universal aspect, what follows in the second place is the determinateness of the notion, the notion in its definite forms; these are indissolubly united with the notion itself, for in the philosophical mode of treatment it is not the case that the Universal, the Notion, is put into prominence, to do it honour, as it were. There are indeed notions or conceptions of Right and of Nature which are general definitions, and which are given a prominent place, and as to which there is to tell the truth room for doubt. These are not, however, taken seriously, and so we feel that it is not these that are of importance, but the
- ↑ Begriff.
