The other form of the Aufkl?rung is, on the contrary, when absolute Being is set forth as something beyond self-consciousness, so that of itself, of its implicit Being, nothing whatever can be known. It bears the empty name of God. For though God may be determined in any way whatever, all these determinations fall away; He is, like x, the altogether unknown quantity. This view is not therefore to be termed atheism, in the first place because it still employs the empty, meaningless name, and in the second place because it expresses the necessary relations of self-consciousness, duties, &c., not as necessary in an absolute sense, but as necessary through relation to another, namely to the unknown - although there can be no positive relation to an unknown except by abrogating the self as particular. Yet it is not matter, because this simple and empty something is negatively defined as non-existent for self-consciousness. This all comes to the same thing, however, for matter is the universal, and is Being-for-self represented as abrogated.
But the true reflection on that unknown is this, that it exists for self-consciousness simply as a negative of the same, i.e., as matter, reality, the present; it is this negative for me, this is its Notion.
The difference distinguishing this from what appears to be in its entirety something “other,” and in which any one side is not permitted to say that what it thinks is such is that particular thing, is the difference which rests on this last abstraction.
Since then the Notion is present only in its negative form, positive extension remains without a Notion; it has the form of nature, of an existent, both in the physical and in the moral sphere. The knowledge of nature remains the ordinary, scientifically unspeculative knowledge, and as to its essence, in so far as it claims to be philosophy, it is a general way of speaking that plays with the words, “forces, relations, manifold connections,” but arrives at nothing definite. Similarly, in the spiritual sphere, it is so far true that the metaphysic of the spirit is of such a nature that it is nothing more nor less than a particular organization by means of which the powers which are termed sensation, perception, &c., come into existence; but this is a wearisome way of talking, which can make nothing intelligible, which accepts appearances and perceptions and reasons about them, but none the less reduces their implicit existence to certain determinate forces, of the inward nature of which we know nothing further. The determination and knowledge of the moral sphere has similarly for its object to bring man back to his so-called natural promptings; its essence has the form of a natural impulse, and this natural impulse is termed self-love, selfishness, or benevolence.
It is required that man should live in conformity with nature; but this nature does not reach further than general expressions and descriptions, such as the state of nature we find depicted by Rousseau. What is called the metaphysic of ordinary conceptions is the empiricism of Locke, which seeks to show their origin, to be in consciousness, in as far as it is individual consciousness;which, when born into the world, emerges out of unconsciousness in order to acquire knowledge as sensuous consciousness. This external origin they confound with the Becoming and Notion of the matter in point. If one were to ask vaguely what is the origin and genesis of water, and the answer were to be given that it comes from the mountains or from rain, this would be a reply in the spirit of the above philosophy. In short, it is only the negative aspect that is interesting, and as for this positive French philosophy, it is out of the question. But even the negative side of it belongs properly to culture mainly, with which we have here nothing to do, and the Aufkl?rung likewise belongs to the same. In the French philosophic writings, which in this respect are of importance, what is worthy of admiration is the astonishing energy and force of the Notion as directed against existence, against faith, against all the power of authority that had held sway for thousands of years. On the one hand we cannot help remarking the feeling of utter rebellion against the whole state of affairs at present prevailing, a state which is alien to self-consciousness, which would fain dispense with it, and in which self-consciousness does not find itself; there is a certainty of the truth of reason, which challenges the whole intellectual world as it stands aloof, and is confident of destroying it. French atheism, materialism, or naturalism has overcome all prejudices, and has been victorious over the senseless hypotheses and assumptions of the positive element in religion, which is associated with habits, manners, opinions, determinations as to law and morality and civil institutions. With the healthy human understanding and earnestness of spirit, and not with frivolous declamations, it has rebelled against the condition of the world as legally established, against the constitution of the state, the administration of justice, the mode of government, political authority, and likewise against art.
Contrasting with this barren content there is the other and fertile side. The positive is in its turn constituted by so-called immediately enlightening truths of the healthy human understanding, which contains nothing except this truth and the claim to find itself, and beyond this form does not pass.
