definite application； or displayed in its bearing on the grand total — the entire course of human
history。 But to explain History is to depict the passions of mankind； the genius； the active powers；
that play their part on the great stage； and the providentially determined process which these
exhibit； constitutes what is generally called the “plan” of Providence。 Yet it is this very plan which
is supposed to be concealed from our view： which it is deemed presumption； even to wish to
recognise。 The ignorance of Anaxagoras； as to how intelligence reveals itself in actual existence；
was ingenuous。 Neither in his consciousness； nor in that of Greece at large； had that thought been
further expanded。 He had not attained the power to apply his general principle to the concrete； so
as to deduce the latter from the former。 It was Socrates who took the first step in prehending
the union of the Concrete with the Universal。 Anaxagoras； then； did not take up a hostile position
towards such an application。 The mon belief in Providence does； at least it opposes the use of
the principle on the large scale； and denies the possibility of discerning the plan of Providence。 In
isolated cases this plan is supposed to be manifest。 Pious persons are encouraged to recognise in
particular circumstances； something more than mere chance； to acknowledge the guiding hand of
God； e。g。 when help has unexpectedly e to an individual in great perplexity and need。 But
these instances。 of providential design are of a limited kind； and concern the acplishment of
nothing more than the desires of the individual in question。 But in the history of the World； the
Individuals we have to do w