 (2) Emphasis on humanity. A second and very different model for understanding the relationship between divinity and value maintains that God is most revealed in human culture and history. For the Stoics, Reason or logos—the essence of the world—though it underlies all things, is more strongly manifest in some (such as human life) than in others, while the virtues of stoic detachment and self-sufficiency preclude our true good being held hostage to the state of anything external to ourselves, such as nature. This pair of attitudes is summed up in Cicero’s notorious assertion that all things were made for either Gods or men (Holland 1997, Baltzly 2003). But probably the best illustration of this more anthropocentric way of thinking about value is the Hegelian system, in which Geist —the spirit whose manifestation is the universe—articulates itself in a developmental sequence of increasingly adequate expressions (which may or may not also be temporal) up from the most basic abstractions of merely physical nature, through the organic realm, up to its apex in the concrete details of social and cultural life. The beauties of nature are valued as an approximation to those of art, and the development of ethical life (Sittlichkeit) is literally “the march of God in the world” (Hegel 1821, 247).