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and of general culture mankind have bee better； whether their morality has been increased； —
morality being regarded in a subjective aspect and view； as founded on what the agent holds to be
right and wrong； good and evil； not on a principle which is considered to be in and for itself right
and good； or a crime and evil； or on a particular religion believed to be the true one。
§ 74
We may fairly decline on this occasion the task of tracing the formalism and error of such a view；
and establishing the true principles of morality； or rather of social virtue in opposition to false
morality。 For the History of the World occupies a higher ground than that on which morality has
properly its position； which is personal character — the conscience of individuals； — their particular
will and mode of action； these have a value； imputation； reward or； punishment proper to
themselves。 What the absolute aim of Spirit requires and acplishes； — what Providence does；
— transcends the obligations； and the liability to imputation and the ascription of good or bad
motives； which attach to individuality in virtue of its social relations。 They who on moral grounds；
and consequently with noble intention； have resisted that which the advance of the Spiritual Idea
makes necessary； stand higher in moral worth than those whose crimes have been turned into the
means — under the direction of a superior principle — of realising the purposes of that principle。
But in such revolutions both parties generally stand within the limits of the same circle of transient
and corruptible existence。 Consequently it is only a formal rectitude — deserted by the living Spirit
and by God — which those who stand upon ancient right and order maintain。 The deeds of great
men； who are the Individuals of the World's History； thus appear not only justified in view of that
intrinsic result of which they were not conscious； but also from the point of view occupied by the
secular moralist。 But looked at from this point； moral claims that are irrelevant； must not be
brought into collision with world…historical deeds and their acplishment。 The Litany of private
virtues — modesty； humility； philanthropy and forbearance — must not be raised against them。 The
History of the World might； on principle； entirely ignore the circle within which morality and the so
much talked of distinction between the moral and the politic lies — not only in abstaining from
judgments； for the principles involved； and the necessary reference of the deeds in question to
those principles； are a sufficient judgment of them — but in leaving Individuals quite out of view
and unmentioned。 What it has to record is the activity of the Spirit of Peoples； so that the
individual forms which that spirit has assumed in the sphere of outward reality； might be left to the
delineation of special histories。
§ 75
The same kind of formalism avails itself in its peculiar manner of the indefiniteness attaching to
genius； poetry； and even philosophy； thinks equally that it finds these everywhere。 We have here
products of reflective thought； and it is familiarity with those general conceptions which single out
and name real distinctions without fathoming the true depth of the matter； — that we call Culture。 It
is something merely formal； inasmuch as it aims at nothing more than the analysis of the subject；
whatever it be； into its constituent parts； and the prehension of these in their logical definitions
and forms。 It is not the free universality of conception necessary for making an abstract principle
the object of consciousness。 Such a consciousness of Thought itself； and of its forms isolated from
a particular object； is Philosophy。 This has； indeed； the condition of its existence in culture； that
condition being the taking up of the object of thought； and at the same time clothing it with the
form of universality； in such a way that the material content and the form given by the intellect are
held in an inseparable state； — inseparable to such a degree that the object in question …which； by
the analysis of one conception into a multitude of conceptions； is enlarged to an incalculable
treasure of thought — is regarded as a merely empirical datum in whose formation thought has bad
no share。
§ 76
But it is quite as much an act of Thought — of the Understanding in particular — to embrace in one
simple conception object which of itself prehends a concrete and large significance （as Earth；
Man； …Alexander or Caesar） and to designate it by one word； — as to resolve such a conception
— duly to isolate in idea the conceptions which it contains； and to give them particular names。 And
in reference to the view which gave occasion to what has just been said； thus much will be clear；
— that as reflection produces what we include under the general terms Genius； Talent； Art；
Science； — formal culture on every grade of intellectual development； not only can； but must grow；
and attain a mature bloom； while the grade in question is developing itself to a State； and on this
basis of civilisation is advancing to intelligent reflection and to general forms of thought； — as in
laws； so in regard to all else。 In the very association of men in a state； lies the necessity of formal
culture — consequently of the rise of the sciences and of a cultivated poetry and art generally。 The
arts designated “plastic；” require besides； even in their technical aspect； the civilised association
of men。 The poetic art — which has less need of external requirements and means； and which has
the element of immediate existence； the voice； as its material — steps forth with great boldness and
with matured expression； even under the conditions presented by a people not yet united in a
political bination； since； as remarked above； language attains on its own particular ground a
high intellectual development； prior to the mencement of civilisation。
§ 77
Philosophy also must make its appearance where political life exists；