OF THE SPIRIT. 



323 



has not contributed anything fundamentally new to the 

 outstanding philosophical problem of the spirit. This 

 was much more clearly understood by Schleiermacher 

 than by Eitschl, for, even if we gratefully accept Eitschl's 

 position and admit that theological speculation requires 

 to start, like every other science, from an axiomatic 

 foundation, with a definite principle, there still remain 

 two questions for the philosopher to answer. The first 

 is the psychological question, clearly put by Jacobi, 

 Fries, and Schleiermacher. It is the question concerning 

 the essence of the religious feeling or sentiment. How 

 does this originate in the human soul ? Kant had put 

 the question regarding exact or mathematical knowledge 

 in this way : How have we to conceive the constitution 

 of the human mind so as to explain the existence 

 of exact science ? Similarly we can put the religious 

 problem in this form : How are we to conceive the con- 

 stitution of the human soul so as to explain the exist- 

 ence of religious faith, the immediate, not mediated, 

 certainty and conviction of the believing soul ? What 

 Eitschl has done to solve this problem is, to say the 

 least, fragmentary and incomplete. 



A further problem remains outstanding for philosophy 

 of religion : granted that there is a twofold order of 

 things, a natural order and a spiritual order, the latter 

 finding its practical expression in the moral and 

 religious society : we shall wish to form some idea of 

 the relation of these two different orders ; we shall 



osophy, of which Lotze is the 

 greatest representative. He him- 

 self confesses to having been a 

 learner up to the end, and we 



can detect strong external influ- 

 ences during the various periods 

 of his remarkable career. 



