The destiny of the spiritual world, and—­since this is the substantial world, while the physical remains subordinate to it, or, in the language of speculation, has no truth as against the spiritual—­the final cause of the world at large we allege to be the consciousness of its own freedom on the part of Spirit, and, ipso facto, the reality of that freedom.  But that this term “freedom” is, without further qualification, an indefinite, incalculable, ambiguous term, and that, while what it represents is the ne plus ultra of attainment, it is liable to an infinity of misunderstandings, confusions, and errors, and to become the occasion for all imaginable excesses—­has never been more clearly known and felt than in modern times.  Yet, for the present, we must content ourselves with the term itself without further definition.  Attention was also directed to the importance of the infinite difference between a principle in the abstract and its realization in the concrete.  In the process before us the essential nature of freedom—­which involves absolute necessity—­is to be displayed as coming to a consciousness of itself (for it is in its very nature, self-consciousness) and thereby realizing its existence.  Itself is its own object of attainment and the sole aim of Spirit.  This result it is at which the process of the world’s history has been continually aiming, and to which the sacrifices that have ever and anon been laid on the vast altar of the earth, through the long lapse of ages, have been offered.  This is the only aim that sees itself realized and fulfilled, the only pole of repose amid the ceaseless change of events and conditions, and the sole efficient principle that pervades them.  This final aim is God’s purpose with the world; but God is the absolutely perfect Being, and can, therefore, will nothing other than Himself—­His own will.  The nature of His will—­that is His nature itself—­is what we here call the idea of freedom, translating the language of religion into that of thought.  The question, then, which we may next put, is What means does this principle of freedom use for its realization?  This is the second point we have to consider.

(2) The question of the means by which freedom develops itself to a world conducts us to the phenomenon of history itself.  Although freedom is, primarily, an undeveloped idea, the means it uses are external and phenomenal, presenting themselves in history to our sensuous vision.  The first glance at history convinces us that the actions of men proceed from their needs, their passions, when the occasion seems to call for it—­is that what we call principle, aim, destiny, or the nature and idea of Spirit, is something merely general and abstract.  Principle—­Plan of Existence—­Law—­is a hidden, undeveloped essence which, as such—­however true in itself—­is not completely real.  Aims, principles, etc., have a place in our thoughts, in our subjective design only, but not as yet in the