correspond thus entirely to the three criticks of Kant. (1.) _The theoretical philosophy_ starts from the highest principle of knowledge, the self-consciousness, and from this point developes the history of self-consciousness, according to its most prominent epochs and stations, viz., sensation, intuition, productive intuition (which produces matter)—outer and inner intuition (from which space and time, and all Kant’s categories may be derived), abstraction (by which the intelligence distinguishes itself from its products)—absolute abstraction, or absolute act of will. With the act of the will there is spread before us, (2.) _The Field of Practical Philosophy._—In practical philosophy the Ego is no longer beholding, _i. e._ consciousless, but is consciously producing, _i. e._ realizing. As a whole, nature developes itself from the original act of self-consciousness, so from the second act, or the act of free self-determination, there is produced a second nature, to find the origin for which is the object of practical philosophy. In his exposition of the practical philosophy, Schelling follows almost wholly the theory of Fichte, but closes this section with some remarkable expressions respecting the philosophy of history. History, as a whole, is, according to him, a gradual and self-disclosing revelation of the absolute, a progressing demonstration of the existence of a God. The history of this revelation may be divided into three periods. The first is that in which the overruling power was apprehended only as destiny, _i. e._ as a blind power, cold and consciousless, which brings the greatest and most glorious things of earth to ruin; it is marked by the decay of the magnificence and wonders of the ancient world, and the fall of the noblest manhood that has ever bloomed. The second period of history is that in which this destiny manifests itself as nature, and the hidden law seems changed into a manifest law of nature, which compels freedom and every choice to submit to and serve a plan of nature. This period seems to begin with the spread of the great Roman republic. The third period will be that where what has previously been regarded as destiny and nature, will develope itself as Providence. When this period shall begin, we cannot say; we can only affirm that if it be, then God will be seen also to be.