OF REALITY. 



445 



aspects of reality just mentioned, the last should be held 

 up and proclaimed by Fichte and Schelling, and that their jg 

 predecessor in the philosophical chair, Eeinhold, should scheiung. 

 find in Fichte's version of the Kantian doctrine the 

 realisation of what he and other followers of Kant were 

 striving after. In the passage quoted above from his 

 lectures, Fichte goes on to say that his independent 

 speculation was historically connected with Kant in this, 

 its essence : " that it explores the root which to Kant 

 seemed undiscoverable, but in which the sensuous and 

 supersensuous worlds are united, and that its task con- 

 sists in the actual and intelligible deduction of these two 

 worlds from one principle." Once proclaimed by Fichte, 

 ihis task became and remained the grand problem of 

 philosophy for a whole generation of thinkers. At the 

 same time Fichte admitted that this higher unity could 

 not be reached by a psychological or logical train of 

 reasoning, by an analysis such as Kant had employed, 

 but that it must be reached by a process of intellectual le. 



. . 1 . . _ , - "Intellpct- 



intuition,^ — I.e., it must, as Lotze says, be guessed or uaiintui- 



^ It is unfortunate that the 

 English language possesses no 

 term equivalent to the German 

 Anschauung. The word intuition 

 seems to imply something akin, 

 though perhaps inferior, to inspira- 

 tion, whereas the German word 

 Anschauung implies something 

 akin, though perhaps superior, to 

 seeing or perceiving by means of 

 the senses. Anschauung is thus 

 more nearly equivalent to sight ; 

 Intellectuelle Anschauung might be 

 rendered by "intellectual sight." 

 The German term plays an im- 

 portant part in the philosophies of 

 Fichte and Schelling, but was dis- 

 carded by Hegel as too vague. The 



use which the two former thinkers 

 made of the term connects them 

 with Kant as well as with Sj)inoza. 

 Kant did not use the term in his 

 'First Critique,' but, as Kuno 

 Fischer has pointed out, employs 

 instead " pure apperception " and 

 " transcendental apperception," the 

 unity of the perceiving and think- 

 ing subject or, as Fichte termed 

 it, the Ego. But through the 

 influence of Spinoza's writings, 

 with which, as already stated, 

 German thinkers after Kant be- 

 came acquainted through Lessing 

 and Jacobi, the term acquired a 

 meaning somewhat akin to the 

 amor intellectualis Dei of Spinoza. 



