Spirit, as a fair equivalent. It is indeed only the impersonal and abstract use of the term that is open to objection; an objection which can be met by an appeal to the best classical usage; viz. the rendering of the Hebrew Oil and Greek -nvevfia in the authorized version of theS criptures. One indisputable instance may suffice in confirmation: Their horses i.e. of theE gyptians] are flesh and not spirit. (I saiah xxxi. 3.) It is pertinent to remark here, that the comparative disuse of this term in English metaphysical literature, is one result of that alienation of theology from philosophy with which continental writers of the most opposite schools agree in taxing the speculative genius of Britain an alienation which mainly accounts for the gulf separating English from German speculation, and which will, it is feared, on other accounts also be the occasion of communicating a somewhat uninviting aspect to the following pages. The distinction which the Germans make betweenS ittlichkeit and Moralitat, has presented another difficulty. The former denotes conventional morality, the latter that of the heart or conscience. Where no ambiguity was likely to arise, both terms have been translated morality. In other cases a stricter rendering has been given, modified by the requirements of the context. The word moment is, as readers of German philosophy are aware, a veritable crux to the translator. In Mr. J. R. Morell svery valuable edition of Johnson sT ranslation ofT ennemann sM anual of the History of Philosophy, the following explanation is given: This term was borrowed from mechanics by Hegel (see his Wissenschaft der Logik, Vol. 3, P. 104, Ed. 1841). He employs it to denote the contending forces which are mutually dependent, and whose contradiction forms an equation. Hence his formula, rje Nothing. Here Esse and Nothing are momentums, giving birth toW erden, i.(Typographical errors above are due to OCR software and don't occur in the book.)

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