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It adopts an abstract position； yet； since it takes general points of view （e。g。 as the History of Art；
of Law； of Religion）； it forms a transition to the Philosophical History of the World。 In our time this
form of the history of ideas has been more developed and brought into notice。 Such branches of
national life stand in close relation to the entire plex of a people's annals； and the question of
chief importance in relation to our subject is； whether the connection of the whole is exhibited in its
truth and reality； or referred to merely external relations。 In the latter case； these important
phenomena （Art。； Law； Religion； &c。） appear as purely accidental national peculiarities。 It must be
remarked that； when Reflective History has advanced to the adoption of general points of view； if
the position taken is a true one； these are found to constitute … not merely external thread； a
superficial series … but are the inward guiding soul of the occurrences and actions that occupy a
nation's annals。 For； like the soul…conductor Mercury； the Idea is in truth； the leader of peoples
and of the World； and Spirit； the rational and necessitated will of that conductor； is and has been
the director of the events of the World's History。 To bee acquainted with Spirit in this its office
of guidance； is the object of our present undertaking。 This brings us to 。。。
Philosophic History
III。 Philosophic History
i。 Reason Governs the World … ii。 The Destiny of Reason … iii。 World History
§ 11
The third kind of history； — the Philosophical。 No explanation was needed of the two previous
classes； their nature was self…evident。 It is otherwise with this last； which certainly seems to require
an exposition or justification。 The most general definition that can be given； is； that the Philosophy
of History means nothing but the thoughtful consideration of it。 Thought is； indeed。； essential to
humanity。 It is this that distinguishes us from the brutes。 In sensations cognition and intellection； in
our instincts and volitions； as far as they are truly human Thought is an invariable element。 To insist
upon Thought in this connection with history； may； however； appear unsatisfactory。 In this science
it would seem as if Thought must be subordinate to what is given to the realities of fact； that this is
its basis and guide： while Philosophy dwells in the region of self…produced ideas； without reference
to actuality。 Approaching history thus prepossessed； Speculation might be expected to treat it as a
mere passive material； and； so far from leaving it in its native truth； to force it into conformity with a
tyrannous idea； and to construe it； as the phrase is； “à priori。” But as it is the business of history
simply to adopt into its records what is and has been； actual occurrences and transactions； and
since it remains true to its character in proportion as it strictly adheres to its data； we seem to have
in Philosophy； a process diametrically opposed to that of the historiographer。 This contradiction；
and the charge consequent brought against speculation； shall be explained and confuted。 We do
not； however； propose to correct the innumerable special misrepresentations； trite or novel； that
are current respecting the aims； the interests； and the modes of treating history； and its relation to
Philosophy。
§ 12
The only Thought which Philosophy brings with it to the contemplation of History； is the simple
conception of Reason； that Reason is the Sovereign of the World； that the history of the world
therefore； presents us with a rational process。 This conviction and intuition is a hypothesis in the
domain of history as such。 In that of Philosophy it is no hypothesis。 It is there proved by
speculative cognition； that Reason — and this term may here suffice us； without investigating the
relation sustained by the Universe to the Divine Being； — is Substance； as well as Infinite Power；
its own Infinite Material underlying all the natural and spiritual life which it originates； as also the
Infinite Form； — that which sets this Material in motion。 On the one hand； Reason is the substance
of the Universe； viz。 that by which and in which all reality has its being and subsistence。 On the
other hand； it is the Infinite Energy of the Universe； since Reason is not so powerless as to be
incapable of producing anything but a mere ideal； a mere intention — having its place outside
reality； nobody knows where； something separate and abstract； in the heads of certain human
beings。 It is the infinite plex of things； their entire Essence and Truth。 It is its own material
which it mits to its own Active Energy to work up； not needing； as finite action does； the
conditions of an external material of given means from which it may obtain its support； and the
objects of its activity。 It supplies its own nourishment and is the object of its own operations。
While it is exclusively its own basis of existence； and absolute final aim； it is also the energising
power realising this aim； developing it not only in the phenomena of the Natural； but also of the
Spiritual Universe — the History of the World。 That this “Idea” or “Reason” is the True； the
Eternal； the absolutely powerful essence； that it reveals itself in the World； and that in that World
nothing else is revealed but this and its honour and glory — is the thesis which； as we have said；
has been proved in Philosophy and is here regarded as demonstrated。
§ 13
In those of my hearers who are not acquainted with Philosophy； I may fairly presume； at least； the
existence of a belief in Reason； a desire； a thirst for acquaintance with it； in entering upon this
course of Lectures。 It is in fact； the wish for rational insight； not the ambition to amass a mere heap
of acquisitions； that should be presupposed in every case as possessing the mind of the learner in
the study of science。 If the clear idea of Reason is not already developed in our minds； in beginning
the study of Universal History； we should at least leave the f