ence on nature. In the personality of God man consecrates the supernaturalness, immortality, independence, unlimitedness of his own personality.
In general, the need of a personal God has its foundation in this, that only in the attribute of personality does the personal man meet with himself, find himself. Substance, pure spirit, mere reason, does not satisfy him, is too abstract for him, i.e., does not express himself, does not lead him back to himself. And man is content, happy, only when he is with himself, with his own nature. Hence, the more personal a man is, the stronger is his need of a personal God. The free, abstract thinker knows nothing higher than freedom; he does not need to attach it to a personal being; for him freedom in itself, as such, is a real positive thing. A mathematical, astronomical mind, a man of pure understanding, an objective man, who is not shut up in himself, who feels free and happy only in the contemplation of objective rational relations, in the reason which lies in things in themselves—such a man will regard the substance of Spinoza, or some similar idea, as his highest being, and be full of antipathy towards a personal, i.e., subjective God. Jacobi therefore was a classic philosopher, because (in this respect, at least) he was consistent, he was at unity with himself; as was his God, so was his philosophy—personal, subjective. The personal God cannot be established otherwise than as he is established by Jacobi and his disciples. Personality is proved only in a personal manner.
Personality may be, nay, must be, founded on a natural basis; but this natural basis is attained only when I cease to grope in the darkness of mysticism, when I step forth into the clear daylight of real Nature, and exchange the idea of the personal God for the idea of personality in general. But into the idea of the personal God, the positive idea of whom is liberated, disembodied personality, released from the limiting force of Nature, to smuggle again this very Nature, is as perverse as if I were to mix Brunswick mum with the nectar of the gods, in order to give the ethereal beverage a solid foundation. Certainly the ingredients of animal blood are not to be derived from the celestial juice which nourishes the gods. But the flower of sublimation arises only through the evaporation of matter; why, then, wilt thou mix with the sublimate that very matter from which thou hast disengaged it? Certainly, the impersonal existence of Nature is not to be explained by the
