found alike in the Chinese； the Eleatic； and the Spinozistic philosophy — the distinction between
the recognition of that Unity as abstract and as concrete — concrete to the extent of being a unity
in and by itself — a unity synonymous with Spirit。 But that co…ordination proves that it recognises
only such an abstract unity； so that while it gives judgment respecting philosophy it is ignorant of
that very point which constitutes the interest of philosophy。
§ 79
But there are also spheres which； amid all the variety that is presented in the substantial content of
a particular form of culture； remain the same。 The difference above mentioned in art； science；
philosophy； concerns the thinking Reason and Freedom； which is the self…consciousness of the
former； and which has the same one root with Thought。 As it is not the brute； but only the man that
thinks； he only — and only because he is a thinking being — has Freedom。 His consciousness
imports this； that the individual prehends itself as a person； that is； recognises itself in its single
existence as possessing universality； — as capable of abstraction from； and of surrendering all
speciality； and； therefore； as inherently infinite。 Consequently those spheres of intelligence which lie
beyond the limits of this consciousness are a mon ground among those substantial distinctions。
Even morality； which is so intimately connected with the consciousness of freedom； can be very
pure while that consciousness is still wanting； as far； that is to say； as it expresses duties and rights
only as objective mands； or even as far as it remains satisfied with the merely formal elevation
of the soul — the surrender of the sensual； and of all sensual motives — in a purely negative；
self…denying fashion。 The Chinese morality — since Europeans have bee acquainted with it
and with the writings of Confucius — has obtained the greatest praise and proportionate attention
from those who are familiar with the Christian morality。 There is a similar acknowledgment of the
sublimity with which the Indian religion and poetry； （a statement that must； however； be limited to
the higher kind）； but especially the Indian philosophy； expatiate upon and demand the removal and
sacrifice of sensuality。 Yet both these nations are； it must be confessed； entirely wanting in the
essential consciousness of the Idea of Freedom。 To the Chinese their moral laws are just like
natural laws； — external； positive mands； — claims established by force； — pulsory duties
or rules of courtesy towards each other。 Freedom； through which alone the essential；
determinations of Reason bee moral sentiments； is wanting。 Morality is a political affair； and its
laws are administered by officers of government and legal tribunals。 Their treatises upon it （which
are not law books； but are certainly addressed to the subjective will and individual disposition）
read； — as do the moral writings of the Stoics — like a string of mands stated as necessary for
realising the goal of happiness； so that it seems to be left free to men； on their part； to adopt such
mands； — to observe them or not； while the conception of an abstract subject； “a wise man”
＇Sapiens＇ forms the culminating point among the Chinese； as also among the Stoic moralists。 Also
in the Indian doctrine of the renunciation of the sensuality of desires and earthly interests； positive
moral freedom is not the object and end； but the annihilation of consciousness — spiritual and even
physical privation of life。
§ 80
It is the concrete spirit of a people which we have distinctly to recognise； and since it is Spirit it
can only be prehended spiritually； that is； by thought。 It is this alone which takes the lead in all
the deeds and tendencies of that people； and which is occupied in realising itself； — in satisfying its
ideal and being self…conscious； — for its great business is self…production。 But for spirit； the
highest attainment is self…knowledge； an advance not only to the intuition； but to the thought —
the clear conception of itself。 This it must and is also destined to acplish； but the
acplishment is at the same time its dissolution。； and the rise of another spirit； another
world…historical people； another epoch of Universal History。 This transition and connection leads
us to the connection of the whole — the idea of the World's History as such — which we have now
to consider more closely； and of which we have to give a representation。
§ 81
History in general is therefore the development of Spirit in Time； as Nature is the development of
the Idea in Space。
§ 82
If then we cast a glance over the World's History generally； we see a vast picture of changes and
transactions； of infinitely manifold forms of peoples； states； individuals； in unresting succession。
Everything that can enter into and interest the soul of man — all our sensibility to goodness；
beauty； and greatness — is called into play。 On every hand aims are adopted and pursued； which
we recognise； whose acplishment we desire — we hope and fear for them。 In all these
occurrences and changes we behold human action and suffering predominant； everywhere
something akin to ourselves； and therefore everywhere something that excites our interest for or
against。 Sometimes it attracts us by beauty； freedom； and rich variety； sometimes by energy such
as enables even vice to make itself interesting。 Sometimes we see the more prehensive mass
of some general interest advancing with parative slowness and subsequently sacrificed to an
infinite plication of trifling circumstances； and so dissipated into atoms。 Then； again； with a vast
expenditure of power a trivial result is produced； while from what appears unimportant a
tremendous issue proceeds。 On every hand there is the motliest throng of events drawing us within
the circle of its interest； and when one bination vanishes another immediately appears in its
place。
§ 83
The general thought — the category which first presents itself in this restless mutation of individuals
and peoples； existing for a time and then vanishing — is that of change at large。 The sight of the
ruins of some ancient sovereignty directly leads us to contemplate this thought of change in its
negative aspect。 What traveller among the ruins of Carthage； of Palmyra； Persepolis； or Rome； has
not been stimulated by reflections on the transience of kingdoms and men； and to sadness at the
thought of a vigorous and rich life now departed — a sadness which does not expend itself on
personal losses and the uncertainty of one's own undertakings； but is a disinterested sorrow at the
decay of a splendid and highly cultured national life！ But the next consideration which allies itself
with that of change； is； that chance while it imports dissolution； involves at the same time the rise of
a new life — that while death is the issue of life； life is also the issue of death。 This is a grand
conception； one which the Oriental thinkers