the wisdom of God； as displayed in animals； plants； and isolated occurrences。 But； if it be allowed
that Providence manifests itself in such objects and forms of existence； why not also in Universal
History？ This is deemed too great a matter to be thus regarded。 But Divine Wisdom； i。e。 Reason。；
is one and the same in the great as in the little； and we must not imagine God to be too weak to
exercise his wisdom on the grand scale。 Our intellectual striving aims at realising the conviction that
what was intended by eternal wisdom； is actually acplished in the domain of existent； active
Spirit； as well as in that of mere Nature。 Our mode of treating the subject is； in this aspect； a
Theodicaea； — a justification of the ways of God； — which Leibnitz attempted metaphysically in
his method； i。e。 in indefinite abstract categories； — so that the ill that is found in the World may be
prehended； and the thinking Spirit reconciled with the fact of the existence of evil。 Indeed；
nowhere is such a harmonising view more pressingly demanded than in Universal History； and it
can be attained only by recognising the positive existence； in which that negative element is a
subordinate； and vanquished nullity。 On the one hand。 the ultimate design of the World must be
perceived； and； on the other hand； the fact that this design has been actually； realised in it； and that
evil has not been able permanently to assert a peting position。 But this conviction involves
much more than the mere belief in a superintending or in “Providence。” “Reason；” whose
sovereignty over the World has been maintained； is as indefinite a term as “Providence；”
supposing the term to be used by those who are unable to characterise it distinctly； — to show
wherein it consists； so as to enable us to decide whether a thing is rational or irrational。 An
adequate definition of Reason is the first desideratum； and whatever boast may be made of strict
adherence to it in explaining phenomena； — without such a definition we get no farther than mere
words。 With these observations we may proceed to the second point of view that has to be
considered in this Introduction。
II。 Essential destiny of Reason
§ 18
The enquiry into the essential destiny of Reason — as far as it is considered in reference to the
World — is identical with the question； what is the ultimate design of the World？ And the
expression implies that that design is destined to be realised。 Two points of consideration suggest
themselves： first； the import of this design — its abstract definition； and secondly； its realisation。
§ 19
It must be observed at the outset； that the phenomenon we investigate — Universal History —
belongs to the realm of Spirit。 The term “World；” includes both physical and psychical Nature。
Physical Nature also plays its part in the World's History； — and attention will have to be paid to
the fundamental natural relations thus involved。 But Spirit； and the course of its development； is our
substantial object。 Our task does not require us to contemplate Nature as a Rational System in
itself — though in its own proper domain it proves itself such — but simply in its relation to Spirit。
On the stage on which we are observing it； — Universal History — Spirit displays itself in its most
concrete reality。 Notwithstanding this （or rather for the very purpose of prehending the
general principles which this； its form of concrete reality； embodies） we must premise some
abstract characteristics of the nature of spirit。 Such an explanation； however； cannot be given
here under any other form than that of bare assertion。 The present is not the occasion for unfolding
the idea of Spirit speculatively； for whatever has a place in an Introduction； must； as already
observed； be taken as simply historical； something assumed as having been explained and proved
elsewhere； or whose demonstration awaits the sequel of the Science of History itself。
§ 20
We have therefore to mention here：
（1） The abstract characteristics of the nature of Spirit。
（2） What means Spirit uses in order to realise its Idea。
（3） Lastly； we must consider the shape which the perfect embodiment of Spirit assumes…the State。
（1） The Abstract Characteristics of the Nature of Spirit
§ 21
The nature of Spirit may be understood by a glance at its direct opposite — Matter。 As the
essence of Matter is Gravity； so； on the other hand； we may affirm that the substance； the essence
of Spirit is Freedom。 All will readily assent to the doctrine that Spirit； among other properties； is
also endowed with Freedom； but philosophy teaches that all the qualities of Spirit exist only
through Freedom； that all are but means for attaining Freedom； that all seek and produce this and
this alone。 It is a result of speculative Philosophy； that Freedom is the sole truth of Spirit。 Matter
possesses gravity in virtue of its tendency towards a central point。 It is essentially posite；
consisting of parts that exclude each other。 It seeks its Unity； and therefore exhibits itself as
self…destructive； as verging towards its opposite ＇an indivisible point＇。 If it could attain this； it would
be Matter no longer； it would have perished。 It strives after the realisation of its Idea； for in Unity it
exists ideally。 Spirit； on the contrary； may be defined as that which has its centre in itself。 It has
not a unity outside itself； but has already found it； it exists in and with itself。 Matter has its essence
out of itself； Spirit is self…contained existence （Bei…sich…selbst…seyn）。 Now this is Freedom；
exactly。 For if I am dependent； my being is referred to something else which I am not； I cannot
exist independently of something external。 I am free on the contrary； when my existence depends
upon myself。 This self…contained existence of Spirit is none other than self…consciousness —
consciousness of one's own being。 Two things must be distinguished in consciousness； first； the
fact that I know； secondly； what I know。 In self consciousness these are merged in one； for
Spirit knows itself。 It involves an appreciation of its own nature； as also an energy enabling it to
realise itself； to make itself actually that which it is potentially。 According to this abstract definition
it may be said of Universal History； that it is the exhibition of Spirit in the process of working out
the knowledge of that which it is potentially。 And as the germ bears in itself the whole nature of the
tree； and the taste and form of its fruits； so do the first traces of Spirit virtually contain the whole of
that History。 The Orientals have not attained the knowledge that Spirit — Man as such — is free；
and because they do not know this they are not free。 They only know that one is free。 But on this
very account； the freedom of that one is only caprice； ferocity — brutal recklessness or passion； or
a mildness and tameness of the desires； which is itself only an accident of Nature — mere caprice
like the former。 — That one is ther