reconciliation of theology and philosophy. But after Hegel’s death in A.D. 1831 the condition of matters suddenly changed. His school split into an orthodox wing following the master’s ecclesiastical tendencies, and a heterodox wing which deified the human spirit. Strauss, Bauer, and Feuerbach led this heterodox party in theology, and Ruge in reference to social, æsthetic, and political questions. Persecuted by the state in A.D. 1843, the Young Hegelians joined the rationalists, whom they had before sneered at as “antediluvian theologians.” =Schelling=, who had been silent for almost thirty years, took Hegel’s chair in Berlin as his decided opponent in A.D. 1841, and with his dualistic doctrine of potencies, from which he finally advanced to a Christian gnosticism, obtained a temporary influence among the younger theologians. He died at the baths of Ragaz in Switzerland in A.D. 1854. He flashed for a moment like a meteor, and as suddenly his light was quenched. § 174.2. The domination of the Hegelian philosophy was overthrown by the split in the school and the radicalism of the adherents of the left wing, and Schelling in the second stage of his philosophical development had not succeeded in founding any proper school of his own. A group of younger philosophers, with I. H. Fichte at their head, starting from the Hegelian dialectic, have striven to free philosophy from the reproach of pantheism and to develop a speculative theism in touch with historical Christianity. Other members of this school are Weisse, Braniss, Chalibæus, Ulrici, Wirth, Romang, etc.--=Herbart= renounces all that philosophers from Fichte senior to Fichte junior had done, and declares the metaphysical end of their systems beyond the horizon of philosophy, which must limit itself to the province of experience. His realism is in diametrical opposition to Hegel’s idealism. Toward Christianity his philosophy occupies a position of indifference. Influenced by Kant’s theory of knowledge as well as by the Fichte-Schelling-Hegel idealism and Herbart’s realism, with an infusion of Leibnitz’s monad doctrine, =Hermann Lotze= of Göttingen has, since A.D. 1844, set forth a system of “teleological idealism.” He develops his metaphysical principles from what we have by immediate experience internal and external, and the invariability of the causal mechanism in everything that happens in the inner and outer world he explains as the realizing of moral purposes.--=Schopenhauer’s= philosophy, which only in the later years of his life (died A.D. 1860) began to attract attention, is in spirit utterly opposed to the religion and ethics of Christianity. Its task is to describe “The World as Will and Idea;” first at that stage of entering into visibility which is represented in man does will, the thing-in-itself, become joined with idea, and makes its appearance now with it