OF NATURE. 



as time went on. 1 These circumstances explain, to 

 a large extent, the quite unexpected welcome with 

 which Hartmann's work was greeted. The name he 

 gave his philosophy and the title of his book indicated 

 that he combined the transcendental with the realistic 

 movement of thought, and arrived at speculative results 

 through inductive methods. Instead of opposing Will 

 and Intellect, as Schopenhauer did, he co-ordinated 

 them as equally real attributes of the Absolute, which 

 he terms the Unconscious, and the existence of which, 

 under different forms, he traces in nature, in mind, in 

 art and language, as the deep -lying background or 

 hidden agency. Whereas Hegel extols the Intellect 

 and Schopenhauer depreciates it, Hartmann shows that 



1 A variety of more or less system- 

 atic attempts were made towards 

 the middle of the century, some ot 

 which created, at the time, con- 

 siderable interest, though most of 

 them have not had any lasting in- 

 fluence on European thought as a 

 whole. Leaving aside the writings 

 of earlier philosophical naturalists, 

 such as Oken ('Natur philosophic,' 

 3rd ed., 1843), Steffens (' Anthrop- 

 ologie, '1823), Schubert ( ' Geschichte 

 der Seele,' 1830, and several sub- 

 sequent editions), and Oerstedt 

 ('Der Geist in der Natur,' 1850), 

 these attempts dealt mostly with 

 questions of mental and religious 

 philosophy, less with the philosophy 

 of nature. One of Schelling's con- 

 temporaries was the theosophist 

 Franz von Baader (1765-1841), who 

 in his 'FermentaCognitionis ' (1822- 

 1825) directed special attention to 

 the writings of Jakob Bohme, after 

 having already influenced Schelling 

 in that direction. Chr. Fr. Krause 

 (1781 - 1832), an original thinker, 



attempted to unite the " subject- 

 ivism " of Kant and Fichte with 

 the " absolutism " of Schelling and 

 Hegel in a system termed Panen- 

 theism. His originality, especially 

 in ethics and philosophical juris- 

 prudence, has been acknowledged 

 by eminent writers on this subject. 

 Anton Giinther (1785 - 1863), a 

 Roman Catholic priest, opposed the 

 pantheism of Schelling and Hegel 

 by a "dualism" and "theism" 

 modelled upon Cartesian ideas. He 

 had, in a certain circle, a consider- 

 able influence, and numerous fol- 

 lowers and admirers, but his philo- 

 sophy, like that of de Lammenais 

 in France, was rejected at Rome 

 (1857). The only thinker who, in 

 addition to the leaders of thought 

 mentioned in this chapter, has 

 received increasing attention not 

 only as a theologian but latterly 

 also as an original philosopher, is 

 Schleiermacher. I shall deal more 

 fully with his speculations in later 

 chapters of this section. 



