n for
the wisdom of God； as displayed in animals； plants； and isolated occurrences。 But； if it be allowed
that 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 realising the conviction that
what was intended by eternal wisdom； is actually acplished 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
prehended； and the thinking Spirit reconciled with the fact of the existence of evil。 Indeed；
nowhere is such a harmonising view more pressingly demanded than in Universal History； and it
can be attained only by recognising 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 hand； the fact that this design has been actually； realised in it； and that
evil has not been able permanently to assert a peting position。 But this conviction involves
much more than the mere belief in a superintending or in “Providence。” “Reason；” whose
sovereignty over the World has been maintained； is as indefinite a term as “Providence；”
supposing the term to be use