reduced the whole organised system of truth to elementary intuition and feeling。 But piety of the
right kind leaves this obscure region； and comes out into the daylight； where the idea unfolds and
reveals itself。 Out of its sanctuary it brings a reverence for the law and truth which are absolute and
exalted above all subjective feeling。
The particular kind of evil consciousness developed by the wishy…washy eloquence already
alluded to； may be detected in the following way。 It is most unspiritual； when it speaks most of the
spirit。 It is the most dead and leathern； when it talks of the scope of life。 When it is exhibiting the
greatest self…seeking and vanity it has most on its tongue the words 〃people〃 and 〃nation。〃 But its
peculiar mark； found on its very forehead； is its hatred of law。 Right and ethical principle； the
actual world of right and ethical life are apprehended in thought； and by thought are given definite；
general； and rational form； and this reasoned right finds expression in law。 But feeling； which seeks
its own pleasure； and conscience； which finds right in private conviction； regard the law as their
most bitter foe。 The right； which takes the shape of law and duty； is by feeling looked upon as a
shackle or dead cold letter。 In this law it does not recognise itself and does not find itself free。 Yet
the law is the reason of the object； and refuses to feeling the privilege of warming itself at its
private hearth。 Hence the law； as we shall occasionally observer is the Shibboleth； by me us of
which are detected the false brethren and friends of the so…called people。
Inasmuch as the purest charlatanism has won the name of philosophy； and has succeeded in
convincing the public that its practices are philosophy； it has now become almost a disgrace to
speak in a philosophic way about the state。 Nor can it be taken ill； if honest men become
impatient； when the subject is broached。 Still less is it a surprise that the government has at last
turned its attention to this false philosophising。 With us philosophy is not practised as a private art；
as it was by the Greeks； but has a public place； and should therefore be employed only in the
service of the state。 The government has； up till now； shown such confidence in the scholars in this
department as to leave the subject matter of philosophy wholly in their hands。 Here and there；
perhaps； has been shown to this science not confidence … so much as indifference； and
professorships have been retained as a matter of tradition。 In France； as far as I am aware； the
professional teaching of metaphysics at least has fallen into desuetude。 In any case the confidence
of the state has been ill requited by the teachers of this subject。 Or； if we prefer to see in the state
not confidence； but indifference； the decay of fundamental knowledge must be looked upon as a
severe penance。 Indeed； shallowness is to all appearance most endurable and most in harmony
with the maintenance of order and peace； when it does not touch or hint at any real issue。
Hence it would not be necessary to bring it under public control； if the state did not require deeper
teaching and insight； and expect science to satisfy the need。 Yet this shallowness； notwithstanding
its seeming innocence； does bear upon social life； right and duty generally； advancing principles
which are the very essence of superficiality。 These； as we have learned so decidedly from Plato；
are the principles of the Sophists； according to which the basis of right is subjective aims and
opinions； subjective feeling and private conviction。 The result of such principles is quite as much
the destruction of the ethical system； of the upright conscience； of love and right； in private
persons； as of public order and the institutions of the state。 The significance of these facts for the
authorities will not be obscured by the claim that the bolder of these perilous doctrines should be
trusted； or by the immunity of office。
The authorities will not be deterred by the demand that they should protect and give free play to a
theory which strikes at the substantial basis of conduct； namely； universal principles； and that they
should disregard insolence on the ground of its being the exercise of the teacher's function。 To
him； to whom God gives office； He gives also understanding is a well…worn jest； which no one
in our time …would like to take seriously。
In the methods of teaching philosophy； which have under the circumstances been reanimated by
the government； the important element of protection and support cannot be ignored。 The study of
philosophy is in many ways in need of such assistance。 Frequently in scientific； religious； and other
works may be read a contempt for philosophy。 Some； who have no conspicuous education and
are total strangers to philosophy； treat it as a cast…off garment。 They even rail against it； and regard
as foolishness and sinful presumption its efforts to conceive of God and physical and spiritual
nature。 They scout its endeavour to know the truth。 Reason； and again reason； and reason in
endless iteration is by them accused； despised； condemned。 Free expression； also； is given by a
large number of those； who are supposed to be cultivating scientific research； to their annoyance at
the unassailable claims of the conception。 When we； I say； are confronted with such phenomena
as these； we are tempted to harbour the thought that old traditions of tolerance have fallen out of
use； and no longer assure to philosophy a； place and public recognition。'
Footnote： The same finds expression in a letter of Joh。 v。 Müller （Works； Part VIII。； p。 56）；
who； speaking of the condition of Rome in the year 1803； when the city was under French rule；
writes； 〃A professor； asked how the public academies were doing； answered； 'On les tolère
comme les bordels！' Similarly the so…called theory of reason or logic we may still hear
commended； perhaps under the belief that it is too dry and unfruitful a science to claim any one's
attention； or； if it be pursued here and there； that its formulae are without content； and； though not
of much good； can be of no great harm。 Hence the recommendation； so it is thought； if useless；
can do no injury。
These presumptuous utterances； which are in vogue in our time； are； strange to
say； in a measure justified by the shallowness of the current philosophy。 Yet； on
the other hand； they have sprung from the same root as that against which they
so thanklessly direct their attacks。 Since that self…named philosophising has
declared that to know the truth is vain； it has reduced all matter of thought to the
same level； resembling in this way the despotism of the Roman Empire； which
equalised noble and slave； virtue and vice； honour and dishonour； knowledge and
ignorance。 In such a view the conceptions of truth and the laws of ethical life are
simply opinions and subjective convictions； and the most criminal principles；
provided only that they are convictions； are put on a level with these laws。 Thus；
too； any paltry special object； be it never so flimsy； is given the same value as au
interest common to all thinking men and the bonds of the established social world。
Hence it is for science a piece of good fortune that that kind of philosophising；
which might； like scholasticism； have continued to spin its notions within itself；
has been brought into contact with reality。 Indeed； such contact was； as we have
said； inevitable。 The real world is in earnest with the principles of right and duty；
and in the full light of a consciousness of these principles it lives。 With this world
of reality philosophic cob…web spinning has come into open rupture。 Now； as to
genuine philosophy it is precisely its attitude to reality which has been
misapprehended。 Philosophy is； as I have already observed； an inquisition into the
rational； and therefore the apprehension of the real and present。 Hence it cannot
be the exposition of a world beyond； which is merely a castle in the air； having no
existence except in the terror of a one…sided and empty formalism of thought。 In
the following treatise I have remarked that even Plato's Republic； now regarded
as the bye…word for an empty ideal； has grasped the essential nature of the ethical
life of the Greeks。 He knew that there was breaking in upon Greek life a deeper
principle； which could directly manifest itself only as an unsatisfied longing and
therefore as ruin。 Moved by the same longing Plato had to seek help against it；
but had to conceive of the help as coming down from above； and hoped at last to
have found it in an external special form of Greek ethical life。 He exhausted
himself in contriving； how by means of this new society to stem the tide of ruin；
but succeeded only in injuring more fatally its deeper motive； the free infinite
personality。 Yet he has proved himself to be a great mind because the very
principle and central distinguishing feature of his idea is the pivot upon which the
world…wide revolution then in process turned：
What is rational is real；
And what is real is rational。
Upon this conviction stand not philosophy only but even every unsophisticated
consciousness。 From it also proceeds the view now under contemplation that the
spiritual universe is the natural。 When reflection； feeling or whatever other form
the subjective consciousness may assume； regards the present as vanity； and
thinks itself to be beyond it and wiser； it finds itself in emptiness； and； as it has
actuality only in the present； it is vanity throughout。 Against the doctrine that the
idea is a mere idea； figment or opinion； philosophy preserves the more profound
view that nothing is real except the idea。 Hence arises the effort to recognise in
the temporal and transient the substance； which is immanent； and the eternal；
which is present。 The rational is synonymous with the idea； because in realising
itself it passes into external existence。 It thus appears in an endless wealth of
forms； figures and phenomena。 It wraps its kernel round with a robe of many
colours； in which consciousness finds itself at home。
Through this varied husk the conception first of all penetrates；