"Without the world, God is not God." "Creating is the actual activities of the absolute idea." Statements like the above are intended to give an account of the passage - which is conceptual and historical - from logic to nature. While in theological language, these formulas express with sufficient clarity the philosophical reasons that determine the need for such a transition. Hegel's view, the reason or idea, studied in its pure form the logical model is the inherent characteristic of the development of reality: it therefore can not remain in itself, but must be real objectivity in nature and spirit.
Nature is a manifestation of the idea "in the form of being more by itself. " By becoming nature, the idea becomes alien and foreign to itself. As a result, the nature of purely external appearance are constitutive and that affected all its manifestations. Determinations that are natural with respect to each other and a relationship of mutual isolation and alienation. In order to understand this position may be useful to consider at least one example in which the mutual externality determinations is clear: space and time appear irreducibly external to each other and it is difficult at first to see two aspects of reality only (which is instead - according to Hegel - the movement that unifies them). The externality reciprocal of the natural elements is a consequence of the fact that the idea of \u200b\u200bnature and reason are present only in trace amounts, here they are hidden, so to speak and unable to fully carry out the unifying function which is theirs. For this reason, Hegel goes so far as to approve the reality of natural evil, presenting it as a result of a moment of "deprivation of the idea by itself." Even the evil committed by men would, from this perspective, something infinitely greater - as the spiritual and natural phenomena the most magnificent and solemn.
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