ference in their differing starting-points. The one side, subjective thought, is the movement of thought in so far as it starts from immediate individual Being, and, while within this, raises itself to what is Universal and Infinite, as is the case with the first proof of the existence of God. In so far as it has arrived at the stage of the Universal, thought is unlimited; its end is infinitely pure thought, so that all the mist of finitude has disappeared, and it here thinks God; every trace of separation has vanished, and thus religion, thinking upon God, begins. The second side is that which has for its starting-point the Universal, the result of that first movement, thought, the Notion. The Universal is, however, in its turn again an inner movement, and its nature is to differentiate itself within itself, and thus to preserve within itself the element of difference, but yet to do this in such a way as not to disturb the universality which is also there. Here universality is something which has this element of difference within itself, and is in harmony with itself. This represents the abstract content of thought, and this abstract thought is the result which has followed from what has taken place.
The two sides are thus mutually opposed or contrasted. Subjective Thought, the thought of the finite spirit, is a Process too, inner mediation; but this process goes on outside of it, or behind it. It is only in so far as subjective thought has raised itself to something higher that religion begins, and thus what we have in religion is pure motionless abstract thought. The concrete, on the other hand, is found in its Object, for this is the kind of thought which starts from the Universal, which differentiates itself, and consequently is in harmony with itself. It is this concrete element which is the object for thought, taking thought in a general sense. This kind of thought is thus abstract thought, and consequently the finite, for the abstract is finite; the concrete is the truth, the infinite object.
3. God is Spirit; in His abstract character He is
