It may be remarked further in passing, that the definition given by more recent philosophical systems, according to which Spirit is unity with itself, and comprises the World as something ideal within itself, is called Pantheism, or more precisely the Pantheism of Spiritualism. But here the category of unity is understood in a one-sided manner only, and the category of Creation, in which God is cause, and the separation is so patent that the creation is independent relatively to Him, is placed in contrast to it. But it is precisely the fundamental characteristic of Spirit that it is this differentiation and positing of the difference; and that is the very creation which those who bring the charge of Pantheism always want to have. The next thing indeed is that the separation does not remain permanent, but is annulled; for otherwise we would find ourselves in dualism and Manicheeism.
We now return to the conception in accordance with which Substance, as the universal ruling power of thought, is brought into prominence on its own account.
This exaltation, this knowing, is not, however, as yet religion, for there is wanting to it the moment or element which is indispensable in religion as the fully developed idea, namely, the moment of Spirit. The position given to this moment here results from Substance not being as yet determined within itself as Spirit—that is, from Spirit not being as yet determined as Substance. Thus Spirit is outside of Substance, and is outside of it in the sense of being different from it.
We have now to consider the fundamental character of Pantheism in its more definite forms and under its religious aspects.
1. The Chinese Religion, or the Religion of Measure.
(a.) The General Character of this Religion.—In the first place, Substance continues to be thought of under
