erefore；　learned　the　abstract　characteristics　of　the　nature　of　Spirit；　the　means　which　it

uses　to　realise　its　Idea；　and　the　shape　assumed　by　it　in　its　plete　realisation　in　phenomenal

existence　…　namely；　the　State　…　nothing　further　remains　for　this　introductory　section　to　contemplate

but　。。。

III。　Philosophic　History

iii。　The　course　of　the　World's　History

§　60

The　mutations　which　history　presents　have　been　long　characterised　in　the　general；　as　an　advance

to　something　better；　more　perfect。　The　changes　that　take　place　in　Nature　—　how　infinitely　manifold

soever　they　may　be　—　exhibit　only　a　perpetually　self…repeating　cycle；　in　Nature　there　happens

“nothing　new　under　the　sun；”　and　the　multiform　play　of　its　phenomena　so　far　induces　a　feeling　of

ennui；　only　in　those　changes　which　take　place　in　the　region　of　Spirit　does　anything　new　arise。　This

peculiarity　in　the　world　of　mind　has　indicated　in　the　case　of　man　an　altogether　different　destiny

from　that　of　merely　natural　objects　—　in　which　we　find　always　one　and　the　same　stable　character；

to　which　all　change　reverts；　—　namely；　a　real　capacity　for　change；　and　that　for　the；　better；　—　an

impulse　of　perfectibility。　This　principle；　which　reduces　change　itself　under　a　law；　has　met　with　an

unfavourable　reception　from　religions　—　such　as　the　Catholic　—　and　from　States　claiming　as　their

just　right　a　stereotyped；　or　at　least　a　stable　position。　If　the　mutability　of　worldly　things　in　general　—

political　constitutions；　for　instance　—　is　conceded；　either　Religion　（as　the　Religion　of　Truth）　is

absolutely　excepted；　or　the　difficulty　escaped　by　ascribing　changes；　revolutions；　and　abrogations

of　immaculate　theori