In a later time the epoch of the revival in the sciences is as noteworthy in this respect. General principles regarding the state, &c., were given expression to, and in them a philosophic side cannot be mistaken. To this place the philosophic systems of Hobbes and Descartes belong: the writings of the latter contain philosophic principles, but his Philosophy of Nature is quite empirical. Hugo Grotius composed an international law in which what was historically held by the people as law, the _consensus gentium_, was a main element. Though, earlier, medicine was a collection of isolated facts and a theosophic combination mixed up with astrology, &c. (it is not so long ago since cures were effected by sacred relics), a mode of regarding nature came into vogue according to which men went forth to discover the laws and forces of Nature. The _à priori_ reasoning regarding natural things, according to the metaphysics of the Scholastic Philosophy or to Religion, has now been given up. The Philosophy of Newton contains nothing but Natural Science, that is, the knowledge of the laws, forces, and general constitution of Nature, derived from observation and from experience. However much this may seem to be contrary to the principle of Philosophy, it has in common with it the fact that the bases of both are universal, and still further that _I_ have made this experience, that it rests on my consciousness and obtains its significance through me. This form is in its general aspect antagonistic to the positive, and has come forward as particularly opposed to Religion and to that which is positive in it. If, in the Middle Ages, the Church had its dogmas as universal truths, man, on the contrary, has now obtained from the testimony of his “own thought,” feeling and ideas, a mistrust of these. It is merely to be remarked of this that “my own thought” is in itself a pleonasm, because each individual must think for himself, and no one can do so for another. Similarly this principle has turned against the recognized constitutions and has sought different principles instead, by them to correct the former. Universal principles of the State have now been laid down, while earlier, because religion was positive, the ground of obedience of subjects to princes and of all authority were also so. Kings, as the anointed of the Lord, in the sense that Jewish kings were so, derived their power from God, and had to give account to Him alone, because all authority is given by God. So far theology and jurisprudence were on the whole fixed and positive sciences, wherever this positive character might have been derived. Against this external authority reflection has been brought to bear, and thus, especially in England, the source of public and civil law became no longer mere authority derived from God like the Mosaic Law. For the authority of kings other justification was sought, such as the end implied in the State, the good of the people. This forms quite another source of