ONTOLOGICAL VIEWS. 545 
subjective will with the universal will, or with the conception of the will; in other words, 
to will'the rational is good.” d., pp. 358, 360. 
324. ““We regard, indeed, generally the three ideas, God, freedom, and immortality, as 
the chief subject-matter, or content of philosophy.” Chalybdus, p. 4. 
325. [Kant.] “These three ideas (soul, world, deity), would thus furnish the princi- 
ples of the three divisions of metaphysics, namely, rational psychology, cosmology, and 
theology. ... , 
“Since then, it has been made out, as a conseqence of the Critick of Pure Reason, that 
the proper objects of metaphysics, namely, God, universe, and mind (freedom, subjective 
being), are wholly inaccessible to our cognition, and lie beyond the limit of all philosophi- 
cal knowledge, . . we cannot indulge the least hope of ever learning, by the help of specu- 
lation, whether or not there are transcendent beings that correspond to these ideas.” d., 
pp. 34, 48. 
326. “ While with Hegel, in his logic, nature-philosophy and philosophy of mind, we 
everywhere encounter a tripartite system, bound together by a single, formal, and real prin- 
ciple, and conditionated by one decisive method, which repeats itself in a rhythmic and sym- 
metrical manner throughout ; so also in Herbart’s system we find, it is true, such a threefold 
division,—but one which, apart from many other considerations, differs wholly from that of 
Hegel’s system in this, that the three cardinal divisions, or the Logic, Metaphysics, and 
fisthetics, are neither bound together by a common, real, or formal principle, nor do they 
acknowledge, as presiding over them, any general and fundamental doctrine, which might 
contain and determine such a fundamental principle.” d., p. 83. 
327. “ According to Herbart, we can think of the change as taking place in a threefold 
manner, either as proceeding from external causes, or by self-determination, or finally as 
absolute origination or becoming.” Jd., p. 100. 
328. “So far as philosophy busies itself with the forms of thought as such, it is logic; 
so far as it penetrates in thought the content that is given us, thus cognizes the being and 
elevates it to knowledge, it is metaphysics, which is the fundamental science of philosophy. 
Schleiermacher, however, includes the two parts of it, the metaphysical division of the 
general doctrine of cognition, and the special logical, together under the name of Dialec- 
tick. Under this general division comes in due order everything that is conceivable, con- 
sisting upon the one hand, of nature, upon the other, of the sphere of conscious action, 
consequently of physics and ethics, so that on the whole, the ancient division of philosophy 
into dialectick, physics, and ‘ethics is re-established.” Jd., pp. 191-2. 
329. [Schelling.] “In this freedom [of the ideal] it was said that we encounter the 
last potentializing act, whereby the whole of nature became transfigured into sensation, 
intelligence, and finally into will. In the last and highest instance, there is no other 
