It is perfectly correct to say that the design of the world should be distinguishable by observation. But to recognise the universal and the rational, it is necessary to use reason too. The objects are stimuli to thought; otherwise, we find that the world takes on an aspect corresponding to the way in which we look at it. Anyone who views the world purely subjectively will see it in terms of his own nature; he will know everything better than everyone else, and see how things ought to have been done and what course events ought to have taken. But the overall content of world history is rational, and indeed has to be rational; a divine will rules supreme and is strong enough to determine the overall content. Our aim must be to discern this substance, and to do so, we must bring with us a rational consciousness. Physical perception and a finite understanding are not enough; we must see with the eye of the concept, the eye of reason, which penetrates the surface and finds its way through the complex and confusing turmoil of events. Yet people say that this approach to history is an a priori procedure, and intrinsically wrong. Whether they do so or not is a matter of indifference to philosophy. In order to perceive the substance, we must apply our own reason to it. This does not mean, however, that one-sided reflections are admissible; for they distort history and arise out of mistaken subjective opinions. But philosophy is not concerned with these. Sure in the knowledge that reason governs history, philosophy is convinced that the events will match the concept; it does not pervert the truth after the fashion which is now prevalent – especially among the philologists, who employ their so-called acumen to introduce wholly a priori ideas into history. Admittedly, philosophy does follow an a priori method in so far as it presupposes the Idea. But the Idea is undoubtedly there, and reason is fully convinced of its presence.
The perspective adopted by the philosophical history of the world is accordingly not just one among many general perspectives, an isolated abstraction singled out at the expense of the rest. Its spiritual principle is the sum total of all possible perspectives. It concentrates its attention on the concrete spiritual principle in the life of nations, and deals not with individual situations but with a universal thought which runs throughout the whole. This universal element is not to be found in the world of contingent phenomena; it is the unity behind the multitude of particulars. The object of history is the most concrete of all, for it comprehends every aspect of existence; the world spirit is its individuality. What philosophy is therefore concerned with in its treatment of history is the concrete object in its concrete form, and it traces the necessary development of this object. Thus the destinies, passions, and energies of nations are not its prime consideration, with the events following on in second place. On the contrary, its chief concern is the spirit of the events themselves, the moving spirit within them, for this is the true Mercury, the leader of nations. We must therefore not imagine that the universal object of the philosophical history of the world is only one aspect of history (no matter how important this aspect might be), with other alternative determinants existing independently of it. On the contrary, the universal object is infinitely concrete, all-comprehending and omnipresent, for the spirit is eternally present to itself; it has no past, and remains for ever the same in all its vigour and strength.