religion, but in an indeterminate, general sense, for it is just the gods who are the ruling powers in all that concerns man. The gods too are certainly just, but justice, so far as it is one Power, is a titanic power and pertains to the ancient gods. The beautiful gods have a valid existence of their own in their particular forms and come to be in collision, and these collisions are only settled by equal honour being given to all—a method, however, which certainly gives no immanent settlement.
From gods such as these, in whom the absolute return into self has not made its appearance, the individual could not look for absolute wisdom and ordered design in connection with what happened to him in life. Man, however, still feels the need of having above his particular acts and particular lot, an objective determining principle. He does not possess this in the thought of divine wisdom and Providence so as to be able to trust it in general, and for the rest to depend upon his own formal knowledge and will, and to await the absolute and entire consummation of these, or else to seek some compensation for the loss and failure of his particular interests and ends, or for his misfortune, in an eternal end.
When the particular interests of man, his happiness or misery, are concerned, we find that this outward element in what happens still depends on whether a man does this or that, goes to this or that other place. This is his act, his decision, which he, however, in turn knows to be contingent. As regards the circumstances which I actually know, I can doubtless decide one way or other. But besides these thus known to me, others may exist through which the realisation of my end is completely defeated. In connection with these actions I am thus in the world of contingency. Within this sphere knowledge is accordingly contingent; it has no relation to what is ethical, and truly substantial, to the duties to country, the State, and so on; man cannot, however, get to know this contingent element. The decision conse-
