natural religion in this sphere, and in fact the stage which constitutes the transition to the religion of free subjectivity. When we examine the stage of Parsiism, we perceive it to be the resumption of the finite into the essentially existent unity in which the Good determines itself. This Good is, however, only implicitly concrete, the determinateness is essentially simple, not as yet determination made manifest; or, in other words, it is still abstract subjectivity, and not as yet real subjectivity. Accordingly, the next moment is, that outside of the realm of the Good, Evil has been given a determinate character. This determinateness is posited as simple, not developed; it is not regarded as determinateness, but merely as universality, and therefore the development, the difference is not as yet present in it as differentiated; what we find rather is that one of the differentiated elements falls outside of the Good. Things are good merely as lighted up on their positive side only, not, however, on the side of their particularity also. We now, in accordance with the Notion, approach more nearly to the realm of real actual subjectivity.
(a.) The characterisation or determination of the Notion of this stage.
Material is not wanting for the determinations; on the contrary, even in this concrete region that material presents itself with a determinate character. The difference lies merely in this, namely, whether the moments of totality exist in a purely superficial, external form, or whether they have their being in the inner and essential element; that is to say, whether they exist merely as superficial form and shape, or are posited, and thus thought of as the determination of the content. It is this that constitutes the enormous difference. In all religions we meet with the mode of self-consciousness, to a greater or less degree, and further with the predicates of God, such as omnipotence, omniscience, &c. Among the Hindus and Chinese we meet with sublime descrip-
