Page:Lectures on the Philosophy of Religion volume 3.djvu/202

consciousness and for conscious thought, in so far as its truth has to be worked out in what constitutes its most inner nature. But owing to the mention of the name of God, this object defined as knowledge in general, as well as the study of it, have been forced into an inferior position, and connected with that subjective way of looking at things for which God is something above. Since, in what has gone before, this aspect of the matter has received sufficient elucidation, and can be here indicated merely, rather than examined in detail, the only other thing to do would be to explain the relation of God in and to knowledge as deduced from the nature of God. In connection with this it may be remarked, first of all, that our subject, namely, the elevation of the subjective spirit to God, directly implies that in this very act of elevation the one-sidedness of knowledge, that is, its subjectivity, is abolished, and that it is itself essentially this process of abolition and absorption. Consequently, the knowledge of the other side of the subject, namely, the nature of God, and, together with this, His relation in and to knowledge, comes in here of itself. But there is one drawback connected with what is of an introductory and incidental character, and is yet necessary here, and it is this, that any thorough treatment of the subject renders it superfluous. Still we may so far anticipate as to say that there can be no thought here of carrying our treatment of the subject to the point reached by the explanation so intimately connected with it, of the self-consciousness of God, and of the relation of His knowledge of Himself to the knowledge of Himself in and through the human spirit. Without referring you here to the more abstract and systematic discussions on this subject to be found in my other works, I may call attention to a very remarkable book which has recently appeared, entitled, “Aphorisms on Agnosticism and Absolute Knowledge in Relation to the Science of Christian Faith,” by C. Fr. G          l (Berlin: C. Franklin). It