Providence manifests itself in such objects and forms of existence, why not also in universal history? This is deemed too great a matter to be thus regarded. But divine wisdom, i. e., Reason, is one and the same in the great as in the little; and we must not imagine God to be too weak to exercise his wisdom on the grand scale. Our intellectual striving aims at realizing the conviction that what was intended by eternal wisdom is actually accomplished in the domain of existent, active Spirit, as well as in that of mere Nature. Our mode of treating the subject is, in this aspect, a Theodicaea—a justification of the ways of God—which Leibnitz attempted metaphysically in his method, i. e., in indefinite abstract categories—so that the ill that is found in the world may be comprehended, and the thinking Spirit reconciled with the fact of the existence of evil. Indeed, nowhere is such a harmonizing view more pressingly demanded than in universal history; and it can be attained only by recognizing the positive existence, in which that negative element is a subordinate and vanquished nullity. On the one hand, the ultimate design of the world must be perceived, and, on the other, the fact that this design has been actually realized in it, and that evil has not been able permanently to establish a rival position. But this conviction involves much more than the mere belief in a superintending [GREEK: nous] or in "Providence." "Reason," whose sovereignty over the world has been maintained, is as indefinite a term as "Providence," supposing the term to be used by those who are unable to characterize it distinctly, to show wherein it consists, so as to enable us to decide whether a thing is rational or irrational. An adequate definition of Reason is the first desideratum; and whatever boast may be made of strict adherence to it in explaining phenomena, without such a definition we get no farther than mere words. With these observations we may proceed to the second point of view that has to be considered in this Introduction.