deist and even accepts proofs of the existence of God which are regarded by
some as hackneyed. He accepts them, only holding them not exactly as
proofs, but as reasons for belief, and as highly faithful descriptions of
the necessary elevation of the soul to God. For example, the ancient
philosophers proved the existence of God by the contemplation of the
marvels of the universe: "That is not a 'proof,'" said Hegel, "that is not
a proof, but it is a great reason for belief; for it is an exposition, a
very exact although incomplete account rendered of the fact that by
contemplation of the world the human mind rises to God." Now this fact is
of singular importance: it indicates that it is impossible to think
strongly without thinking of God. "When the passage [although
insufficiently logical] from the finite to the infinite does not take
place, it may be said that there is no thought." Now this is a reason for
belief.'

After the same fashion, the philosophers have said "from the moment that we
imagine God, the reason is that He is." Kant ridiculed this proof. Granted,
it is not an invincible proof, but this fact alone that we cannot imagine
God without affirming His existence indicates a tendency of our mind which
is to relate finite thought to infinite thought and not to admit an
imperfect thought which should not have its source in a perfect thought;
and that is rather an invincible belief than a proof, but that this belief
is invincible and necessary in itself is an extremely commanding proof,
although a relative one.

HIS POLITICAL PHILOSOPHY.--The philosophy of the human mind and
political philosophy according to Hegel are these. Primitive man is mind,
reason, conscience, but he is so only potentially, as the philosophers
express it; that is to say, he is so only in that he is capable of becoming
so. Really, practically, he is only instincts: he is egoist like the