Sy INTELLECTUAL SYMBOLISM. 
the thought of thought (ye vojcews), the personal unity of the thinking and the thought, 
of the knowing and the known, the absolute subject-object. In the Metaphysics (XII, 1) 
we have a statement in order of these attributes of the Divine Spirit, and an almost de- 
vout sketch of the eternally blessed Deity, knowing Himself in His eternal tranquillity as 
the absolute truth, satisfied with Himself, and wanting neither in activity nor in any 
yartuen 
443. Herpart. “Ifthe world actually exists as a whole, disposed according to design, 
it follows that we must inquire also for the author of this arrangement, and shall find him 
in an essence that is above us, but not merely within owr vision, which would only transfer 
the reason of man to nature. This belief in a Spirit of Order, little as it is grounded on 
demonstration, yet depends directly wpon the same conclusions, and has the same certainty 
as the belief by which every man is convinced of the existence of other rational spirits ; 
for of my fellow-men I see only forms and teleological acts, and that these proceed from 
rational thought is only a belief, but one so worthy of confidence that it stands in cer- 
tainty above all knowledge.” 
444, ScurLtine. ‘To bring Realism and Idealism into a state of reciprocal penetra- 
tion, such has been the declared object of all my endeavors. The notion of the absolute 
Substances sn mene obtained by the higher method of contemplating nature, and from the 
unity that was recognized as subsisting between the dynamical and the psychical or 
mental, a living basis, out of which grew the Philosophy of Nature, . . . . which, when 
considered in reference to the whole of philosophy, must invariably be regarded as that 
real portion of the latter, which, by a process of redintegration through the influence of 
the ideal, in which freedom prevails, becomes susceptible of elevation into the true sphere 
or system of rational thought.”$ 
445, “*QOur mind strives after unity in the system of its knowledge; it will not endure 
that there should be pressed upon it a separate principle for every single phenomenon, 
and it will only believe that it sees nature when it can discover the greatest simplicity of 
laws in the greatest multiplicity of phenomena, and the highest frugality of means in the 
highest prodigality of effects. Therefore, every thought, even that which is now rough 
and crude, merits attention so soon as it tends towards the simplifying of principles, and 
if it serves no other end, it at least strengthens the impulse to investigate and trace out 
the hidden process of nature.’ The special tendency of the scientific investigation of © 
nature which prevailed at that time, was to make a duality of forces the predominant ele- 
ment in the life of nature... .. In opposition to these dualities, Schelling now insisted 
upon the unity of everything opposite, the unity of all dualities, and this not simply as 
* Schweeler, p. 126. + Chalybiius, p. 156. it Ib. p. 265. 
