but in this transformation of the presupposition into a result, again has a side which is a presupposition, an assumption or unconscious immediacy of the activity of the Spirit.
Yet the explanation of the nature of free self-conscious thought we must here leave on one side, and rather remark that for the attainment of this essentially and actually existent union of faith and thought a long time has been necessary—more than fifteen hundred years—and that it has cost the most severe toil to reach the point at which thought has escaped from its absorption in faith, and attained to the abstract consciousness of its freedom, and thereby of its independence and its complete self-sufficiency, in the light of which nothing can have validity for thought which has not come before its judgment-seat, and been then justified as admissible. Thought thus taking its stand upon the extreme point of its freedom—and it is only completely free in this extreme point—and rejecting authority and faith in general, has driven faith in like manner to take its stand in an abstract fashion upon itself, and to attempt entirely to free itself from thought. At all events, it has arrived at the point of declaring itself to be freed from and not to require thought. Wrapped up in unconsciousness of the at all events small amount of thought which must remain to it, it goes on to declare thought to be incapable of reaching truth and destructive of it, so that thought is capable of comprehending one thing only, its incapacity to grasp the truth and see into it, and of proving to itself its own nothingness, with the result that suicide is its highest vocation. So completely has the relation in the view of the time been reversed, that faith has now become exalted as immediate knowledge in opposition to thought, as the only means of attaining to the truth, just as formerly, on the other hand, only that could give peace to Man of which he could become conscious as truth through proof by thought.
