We must not forget, indeed, the lively interchange of ideas between the schools (especially the influence of Descartes on Hobbes, and of the latter on Spinoza; further, of Descartes on Locke, and of the latter on Leibnitz) which led to reciprocal approximation and enrichment. Berkeley and Leibnitz, from opposite presuppositions, arrive at the same idealistic conclusion--there is no real world of matter, but only spirits and ideas exist. Hume and Wolff conclude the two lines of development: under the former, empiricism disintegrates into skepticism; under the latter, rationalism stiffens into a scholastic dogmatism, soon to run out into a popular eclecticism of common sense. If we compare the mental characteristics of the three great nations which, in the period between Descartes and Kant, participated most productively in the work of philosophy,--the Italians, with their receptive temperament and so active in many fields, exerted a decisive influence on its development and progress in the transition period alone,--it will be seen that the Frenchman tends chiefly to acuteness, the Englishman to clearness and simplicity, the German to profundity of thought. France is the land of mathematical, England of practical, Germany of speculative thinkers; the first is the home of the skeptics, though of the enthusiasts as well; the second, of the realists; the third, of the idealists. The English philosopher resembles a geographer who, with conscientious care, outlines a map of the region through which he journeys; the Frenchman, an anatomist who, with steady stroke, lays bare the nerves and muscles of the organism; the German, a mountaineer who loses in clear vision of particular objects as much as he gains in loftiness of position and extent of view. The Englishman describes the given reality, the Frenchman analyses it, the German transfigures it.