of any two, together with a steadfast remainder of almost every sort of Dogmatism, and all degrees and kinds of Skepticism, have been intermixed and contending with one another, in all these countries. Such has been the varied, undefinable, and yet intensely stimulating and interesting character of the development of systematic and scholastic philosophy, during the nineteenth century. The early opposition to Kant in Germany was, in the main, twofold:--both to his peculiar extreme analysis with its philosophical conclusions, and also to all systematic as distinguished from a more popular and literary form of philosophizing. Toward the close of the eighteenth century a group of men had been writing upon philosophical questions in a spirit and method quite foreign to that held in respect by the critical philosophy. It is not wholly without significance that Lessing, whose aim had been to use common sense and literary skill in clearing up obscure ideas and improving and illumining the life of man, died in the very year of the appearance of Kant's _Kritik der reinen Vernunft_. Of this class of men an historian dealing with this period has said, "There is hardly one who does not quote somewhere or other Pope's saying, 'The proper study of mankind is man.'" To this class belong Hamann (1730-1788), the inspirer of Herder and Jacobi. The former, who was essentially a poet and a friend of Goethe, controverted Kant with regard to his doctrine of reason, his antithesis between the individual and the race, and his schism between things as empirically known and the known unity in the Ground of their being and becoming. Herder's path to truth was highly colored with flowers of rhetoric; but the promise was that he would lead men back to the heavenly city. Jacobi, too, with due allowance made for the injury wrought by his divorce of the two philosophies,--that of faith and that of science,--and his excessive estimate of the value-judgments which repose in the mist of a feeling-faith, added something of worth by way of exposing the barrenness of the Kantian doctrine of an unknowable "Thing-in-itself."