time the most determinate character possible, pure self-determination. These first proofs belong to the domain of finite connection, of finite determination, since we start with what is given. Here, on the other hand, the starting-point is the free, pure Notion, and it is accordingly at this stage that we meet with the Ontological Proof of the existence of God. It constitutes the abstract metaphysical basis of this stage. It was first discovered in Christendom by Anselm of Canterbury. It was then further developed by all the later philosophers, by Descartes, Leibnitz, and Wolff, yet always along with the other proofs, though it alone is the true one. The Ontological Proof starts from the Notion. The Notion is considered to be something subjective, and is defined as something opposed to the object and to reality. Here it constitutes the starting-point, and what we have got to do is to show that Being, too, belongs to this Notion. The exact method of procedure is as follows. The Notion of God is first of all described, and it is shown that He cannot be conceived of unless as including Being in Himself. In so far as Being is separated from the Notion, God exists in a merely subjective way in our thought. As thus subjective He is imperfect, and imperfection belongs only to finite Spirit. It has to be shown that it is not only our notion which exists, but that He exists independent of our thinking. Anselm states the proof in the following simple form: God is what is most perfect, beyond which nothing can be thought of as existing; if God is merely an idea, then He is not what is most perfect. This, however, is in contradiction with the first statement; for we consider that as perfect which is not merely an idea, but which is also possessed of Being. If God is merely subjective, we could bring forward something higher which would be possessed of Being as well. This is further developed as follows. We begin with what is most perfect, and this is defined as the most real Essence, as the Substance
