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development seems to have been intermitted； in which we might rather say； the whole enormous
gain of previous culture appears to have been entirely lost； after which； unhappily； a new
mencement has been necessary； made in the hope of recovering — by the assistance of some
remains saved from the wreck of a former civilisation and by dint of a renewed incalculable
expenditure of strength and time； — one of the regions which had been an ancient possession of
that civilisation。 We behold also continued processes of growth； structures and systems of culture
in particular spheres； rich in kind； and well developed in every direction。 The merely formal and
indeterminate view of development in general can neither assign to one form of expansion
superiority over the other； nor render prehensible the object of that decay of older periods of
growth； but must regard such occurrences； — or； to speak more particularly； the retrocessions
they exhibit； — as external contingencies； and can only judge of particular modes of development
from indeterminate points of view； which — since the development as such； is all in all — are
relative and not absolute goals of attainment。
§ 63
Universal History exhibits the gradation in the development of that principle whose substantial
purport is the consciousness of Freedom。 The analysis of the successive grades； in their abstract
form； belongs to Logic； in their concrete aspect to the Philosophy of Spirit。 Here it is sufficient to
state that the first step in the process presents that immersion of Spirit in Nature which has been
already referred to； the second shows it as advancing to the consciousness of its freedom。 But this
initial separation from Nature is imperfect and partial； since it is derived immediately from the
merely natural state； is consequently related to it； and is still encumbered with it as an essentially
connected element。 The third step is the elevation of the soul from this still limited and special form
of freedom to its pure universal form； that state in which the spiritual essence attains the
consciousness and feeling of itself。 These grades are the ground…principles of the general process；
but how each of them on the other hand involves within itself a process of formation； —
constituting the links in a dialectic of transition； — to particularise this may be reserved for the
sequel。
§ 64
Here we have only to indicate that Spirit begins with a germ of infinite possibility； but only
possibility； — containing its substantial existence in an undeveloped form； as the object and goal
which it reaches only in its resultant — full reality。 In actual existence Progress appears as an
advancing from the imperfect to the more perfect； but the former must not be understood
abstractly as only the imperfect； but as something which involves the very opposite of itself — the
so…called perfect — as a germ or impulse。 So — reflectively； at least … possibility points to
something destined to bee actual； the Aristotelian is also potentia； power and might。 Thus the
Imperfect； as involving its opposite； is a contradiction； which certainly exists； but which is
continually annulled and solved； the instinctive movement — the inherent impulse in the life of the
soul — to break through the rind of mere nature； sensuousness； and that which is alien to it； and to
attain to the light of consciousness； i。e。 to itself。
§ 65
We have already made the remark how the mencement of the history of Spirit must be
conceived so as to be in harmony with its Idea — in its bearing on the representations that have
been made of a primitive “natural condition；” in which freedom and justice are supposed to
exist； or to have existed。 This was； however； nothing more than an assumption of historical
existence； conceived in the twilight of theorising reflection。 A pretension of quite another order； —
not a mere inference of reasoning； but making the claim of historical fact； and that supernaturally
confirmed； — is put forth in connection with a different view that is now widely promulgated by a
certain class of speculatists。 This view takes up the idea of the primitive paradisaical condition of
man； which had been previously expanded by the Theologians； after their fashion； — involving；
e。g。； the supposition that God spoke with Adam in Hebrew； — but remodelled to suit other
requirements。 The high authority appealed to in the first instance is the biblical narrative。 But this
depicts the primitive condition； partly only in the few well…known traits； but partly either as in man
generically； — human nature at large； — or； so far as Adam is to be taken as an individual； and
consequently one person； — as existing and pleted in this one； or only in one human pair。
The biblical account by no means justifies us in imagining a people； and an historical condition of
such people； existing in that primitive form； still less does it warrant us in attributing to them the
possession of a perfectly developed knowledge of God and Nature。 “Nature；” so the fiction runs；
“like a clear mirror of God's creation； had originally lain revealed and transparent to the
unclouded eye of man。” ＇Fr。 von Schlegel； Philosophy of History p。 91； Bohn's Standard
Library。＇
Divine Truth is imagined to have been equally manifest。 It is even hinted； though left in some
degree of obscurity； that in this primary condition men were in possession of an indefinitely
extended and already expanded body of religious truths immediately revealed by God。 This theory
affirms that all religions had their historical mencement in this primitive knowledge； and that
they polluted and obscured the original Truth by the monstrous creations of error and depravity；
though in all the mythologies invented by Error； traces of that origin and of those primitive true
dogmas are supposed to be present and cognisable。 An important interest； therefore accrues to
the investigation of the history of ancient peoples； that； viz。； of the endeavour to trace their annals
up to the point where such fragments of the primary revelation are to be met with in greater purity
than lower down。
§ 66
We have to thank this interest for many valuable discoveries in Oriental literature； and for a renewed study of
treasures previously known； in the department of ancient Asiatic Culture； Mythology； Religions； and History。
In Catholic countries； where a refined literary taste prevails； Governments have yielded to the requirements of
speculative inquiry； and have felt the necessity of allying themselves with learning and philosophy。 Eloquently
and impressively has the Abbé Lamennais reckoned it among the criteria of the true religion； that it must be
the universal — that is； catholic — and the oldest in date； and the Congregation has laboured zealously and
diligently in France towards rendering such assertions no longer mere pulpit tirades and authoritative dicta；
such as were deemed sufficient formerly。 The religion of Buddha — a god man — which has prevailed to such
an enormous extent； has especially attracted attention。 The Indian Tim？rtis； as also the Chinese abstraction of
the Trinity； has furnished clearer evidence in point of subject matter。 The savants； M。 Abel Remusat and M。
Saint Martin； on the one hand； have undertaken the most meritorious investigations in the Chinese literature；
with a view to make this also a base of operations for researches in the Mongolian and； if such were possible；
in the Tibetan； on the other hand； Baron von Eckstein； in his way （i。e。； adopting from Germany superficial
physical conceptions and mannerisms； in the style of Fr。 v。 Schlegel； though with more geniality than the latter）
in his periodical； Le Catholique； — has furthered the cause of that primitive Catholicism generally； and in
particular has gained for the savants of the Congregation the support of the Government； so that it has even
set on foot expeditions to the East； in order to discover there treasures still concealed； （from which further
disclosure