512 PHILOSOPHICAL THOUGHT. 



of Language.' The founders of this Eeview and of the 

 studies which it represents came from the school which 

 had carried on a long protest against the Hegelian 

 philosophy. They were from the school of Herbart; 

 the main interests of which had centred in psychology 

 and the theory of education, meaning by education, 

 not so much the higher academic culture of Wilhelm 

 von Humboldt, as the endeavours towards a realistic 

 and practical education represented by Pestalozzi and 

 Frobel. 



Several followers of Herbart l then created a new 

 branch of philosophic research by widening the field of 

 psychology in the direction of what we should now term 

 social psychology. This they conceived to be the psy- 

 chology of the collective mind, also termed the objective 

 mind, not unlike the objective mind in Hegel's system ; 

 but not conceived, as with Hegel, in a metaphysical 

 sense. The title of the Eeview which represented these 

 studies and started in 1860 also shows that the study 

 of the collective mind was to be conducted in connection 

 with the science of language or comparative Philology. 

 The latter science was then, likewise, a recent branch 

 of research. Another disciple of Herbart, Theodor 



1 Herbart's own contributions to which lives amongst them all in 

 the problem before us are insignifi- their community. But if in truth 

 cant, yet there is a pertinent this spirit is to count as more than 

 remark to be found in his ' Prac- a similar disposition which repeats 

 tical Philosophy ' (1808, 'Collected itself in every one, it must, accord- 

 Works,' vol. viii.) at the end of the ing to its nature, transcend indi- 

 first book (p. 101), which deals viduality." He then proceeds to 

 with the doctrine of Ideas. He say that the spirit must show itself 

 there says : " When individuals are in judgment which " deposits its 

 actuated by one spirit which no results in ideas. They alone can 

 one considers as belonging, but no truly animate a society." And 

 one also as foreign, to him ; they though they do not originate with, 

 may then consider it as a soul they are valid for, the individual. 



