The move from particular finite being to being as such in its totally abstract universality is to be regarded not only as the very first theoretical demand but also as the very first practical one. For when a lot of fuss is made about the hundred dollars, that it does make a difference to my financial state whether I have them or not, still more whether I am or am not or something else is or is not, we can then be reminded that the human being (quite apart from such financial situations in which the possession of a hundred dollars will in fact be a matter of indifference) ought to raise his mind to this abstract universality in which it is in fact indifferent to him whether the hundred dollars, whatever the quantitative relation that they might have to his financial state, are or are not; just as it would be indifferent to him whether he himself is or is not, that is, whether he is or is not in finite life (by which is meant a state, a determinate being), and so on. Si fractus illabatur orbis, impavidum ferient ruinæ, a Roman even said, [Flaccus: Carminum liber tertium. Ode III, verse 7–8. “If the world were to fall to pieces, the ruins would still sustain the undaunted.”] And still more ought the Christian to find himself in this state of indifference.