experience； the so…called à priori method； and the attempt to insinuate ideas into the empirical
data of history； being the chief points in the indictment。 Where this deficiency exists； such
conceptions appear alien — not lying within the object of investigation。 To minds whose training
has been narrow and merely subjective； — iliarity with
ideas； — they are something strange — not embraced in the notion and conception of the subject
which their limited intellect forms。 Hence the statement that Philosophy does not understand such
sciences。 It must； indeed； allow that it has not that kind of Understanding which is the prevailing
one in the domain of those sciences that it does not proceed according to the categories of such
Understanding； but according to the categories of Reason … though at the same time recognising
that Understanding； and its true value and position。 It must be observed that in this very process of
scientific Understanding； it is of importance that the essential should be distinguished and brought
into relief in contrast with the so…called non…essential。 But in order to render this possible； we must
know what is essential； and that is — in view of the History of the World in general — the
Consciousness of Freedom； and the phases which this consciousness assumes in developing itself。
The bearing of historical facts on this category； is their bearing on the truly Essential。 Of the
difficulties stated； and the opposition exhibited to prehensive conceptions in science； part must
be referred to the inability to grasp and understand Ideas。 If in Natural History some monstrous
hybrid growth is alleged as an objection to the recognition of clear and indubitable classes or
species； a sufficient reply is furnished by a sentiment often vaguely urged； — that “the exception
confirms the rule；” i。e。； that it is the part of a well…defined rule； to hew the conditions in which it
applies； or the deficiency or hybridism of cases that are abnormal。 Mere Nature is too weak to
keep its genera and species pure； when conflicting with alien elementary influences。 If； e。g。； on
considering the human organisation in its concrete aspect； we assert that brain； heart； and so forth
are essential to its organic life； some miserable abortion may be adduced； which has on the whole
the human form； or parts of it； — which has been conceived in a human body and has breathed
after birth therefrom； — in which nevertheless no brain and no heart is found。 If such an instance is
quoted against the general conception of a human being — the objector persisting in using the
name； coupled with a superficial idea respecting it — it can be proved that a real； concrete human
being； is a truly different object； that such a being must have a brain in its bead； and a heart in its
breast。
§ 73
A similar process of reasoning is adopted； in reference to the correct assertion that genius； talent；
moral virtues； and sentiments； and piety； may be found in every zone； under all political
constitutions and conditions； in confirmation of which examples are forthing in abundance。 If in
this assertion； the acpanying distinctions are intended to be repudiated as unimportant or
non…essential； reflection evidently limits itself to abstract categories； and ignores the specialities of
the object in question； which certainly fall under no principle recognised by such categories。 That
intellectual position which adopts such merely formal points of view； presents a vast field for
ingenious questions； erudite views； and striking parisons； for profound seeming reflections and
declamations； which may be rendered so much the more brilliant in proportion as the subject they
refer to is indefinite； and are susceptible of new and varied forms in inverse proportion to the
importance of the results that can be gained from them； and the certainly and rationality of their
issues。 Under such an aspect the well known Indian Epopees may be pared with the Homeric；
perhaps — since it is the vastness of the imagination by which poetical genius proves itself —
preferred to them； as； on account of the similarity of single strokes of imagination in the attributes
of the divinities； it has been contended that Greek mythological forms may be recognised in those
of India。 Similarly the Chinese philosophy； as adopting the One as its basis； has been alleged to be
the same as at a later period appeared as Eleatic philosophy and as the Spinozistic System； while
in virtue of its expressing itself also in abstract numbers and lines； Pythagorean and Christian
principles have been supposed to be detected in it。 Instances of bravery and indomitable courage；
— traits of magnanimity； of self…denial； and self…sacrifice； which are found among the most savage
and the most pusillanimous nations； — are regarded as sufficient to support the view that in these
nations as much of social virtue and morality may be found as in the most civilised Christian states；
or even more。 And on this ground a doubt has been suggested whether in the progress of history
and of general culture mankind have bee better； whether their morality has been increased； —
morality being regarded in a subjective aspect and view； as founded on what the agent holds to be
right and wrong； good and evil； not on a principle which is considered to be in and for itself right
and good； or a crime and evil； or on a particular religion believed to be the true one。
§ 74
We may fairly decline on this occasion the task of tracing the formalism and error of such a view；
and establishing the true principles of morality； or rather of social virtue in opposition to false
morality。 For the History of the World occupies a higher ground than that on which morality has
properly its position； which is personal character — the conscience of individuals； — their particular
will and mode of action； these have a value； imputation； reward or； punishment proper to
themselves。 What the absolute aim of Spirit requires and acplishes； — what Providence does；
— transcends the obligations； and the liability to imputation and the ascription of good or bad
motives； which attach to individuality in virtue of its social relations。 They who on moral grounds；
and consequently with noble intention； have resisted that which the advance of the Spiritual Idea
makes necessary； stand higher in moral worth than those whose crimes have been turned into the
means — under the direction of a superior principle — of realising the purposes of that principle。
But in such revolutions both parties generally stand within the limits of the same circle of transient
and corruptible existence。 Consequently it is only a formal rectitude — deserted by the living Spirit
and by God — which those who stand upon ancient right and order maintain。 The deeds of great
men； who are the Individuals of the World's History； thus appear not only justified in view of that
intrinsic result of which they were not conscious； but also from the point of view occupied by the
secular moralist。 But looked at from this point； moral claims that are irrelev