force in which the finite is annihilated. The finite, in order to be, must keep out of the way of the Infinite, must flee from it. If it comes into contact with it, it can only perish. As regards the subjective existence of these characteristics with which we are dealing, as represented, namely, by finite and infinite knowledge, we find that the one side, that of infinitude, is the immediate knowledge of Man by God. The entire other side, again, is Man in general; it is he who is the finite about which we are chiefly concerned, and it is just this knowledge of God on his part, whether it is called immediate or not, which is his Being, his finite knowledge, and the transition from it to the Infinite. If, accordingly, the manner in which Spirit deals with the finite, and that in which it deals with the Infinite, are supposed to represent two different forms of activity, then the latter form of activity as representing the elevation of Spirit to God would not be the immanent transition referred to; and when Spirit occupied itself with the finite it would in turn do this in an absolute way, and be entirely confined to the finite as such. This point would allow of being dealt with at great length, but it may be sufficient here to remember that, although the finite is the object and the end dealt with by this side, it can occupy itself with it in a true way, whether in the form of cognition, knowledge, opinion, or in a practical and moral fashion, only in so far as the finite is not taken for itself, but is known, recognised, and its existence affirmed in connection with the relation in which it stands to the Infinite, to the Infinite in it, in so far, in fact, as it is an object and an end in connection with this latter category. It is well enough known what place is given to the religious element both in the case of individuals and even in religions themselves, and how this religious element in the form of devotion, contrition of heart and spirit, and the giving of offerings, comes to be regarded as a matter apart with which we can occupy ourselves and then have done with; while the secular life,
