The problems of the preceding chapter were problems of knowledge in general, without special regard to what the knowledge is of. The problems of this and the following chapter, by contrast, are those of our knowledge of objects of a certain type, those namely which are ‘infinite in their content’, such as God, freedom and the soul (Enz. I. 8). These problems have been foreshadowed earlier. We have seen, for example, that Hegel criticized the empirical sciences for their inability to accommodate such entities as these.1 The sciences receive support in this from some religious believers, and Hegel’s myth of the fall was introduced in part in order to meet on their own ground those who claimed that it was impossible for finite man to know what is infinite and impious for him to try.2