From men like Fr. Schlegel (1772-1829), whose valid protest against the sharp separation of speculative philosophy from the æsthetical, social, and ethical life, assumed the "standpoint of irony," little real result in the discovery of truth could be expected. But Schleiermacher (1768-1834), in spite of that mixture of unfused elements which has made his philosophy "a rendezvous for the most diverse systems," contributed valuable factors to the century's philosophical development, both of a negative and of a positive character. This thinker was peculiarly fortunate in the enrichment of the conception of experience as warranting a justifiable confidence in the ontological value of ethical, æsthetical, and religious sentiment and ideas; but he was most unfortunate in reviving and perpetuating the unjustifiable Kantian distinction between cognition and faith in the field of experience. On the whole, therefore, the Faith-philosophy and the Romantic School can easily be said to have contributed more than a negative and modifying influence to the development of the philosophy of the nineteenth century. Its more modern revival toward the close of the same century, and its continued hold upon certain minds of the present day, are evidences of the positive but partial truth which its tenets, however vaguely and unsystematically, continue to maintain in an æsthetically and practically attractive way. The admirers of Kant strove earnestly and with varied success to remedy the defects of his system. Among the earlier, less celebrated and yet important members of this group, were K. G. Reinhold (1758-1823), and Maimon (died, 1800). The former, like Descartes, in that he was educated by the Jesuits, began the attempt, after rejecting some of the arbitrary distinctions of Kant and his barren and self-contradictory "Thing-in-itself," to unify the critical philosophy by reducing it to some one principle. The latter really transcended Kant in his philosophical skepticism, and anticipated the Hamiltonian form of the so-called principle of relativity. Fries (1773-1843), and Hermes (1775-1831)--the latter of whom saw in empirical psychology the only true propædeutic to philosophy--should be mentioned in this connection. In the same group was another, both mathematician and philosopher, who strove more successfully than others of this group to accept the critical standpoint of Kant and yet to transcend his negative conclusions with regard to a theory of knowledge. I refer to Bolzano (Prague, 1781-1848), who stands in the same line of succession with Fries and Hermes, and whose works on the _Science of Religion_ (4 vols. 1834) and his _Science of Knowledge_ (4 vols. 1837) are noteworthy contributions to epistemological doctrine. In the latter we have developed at great length the important thought that the illative character of propositional judgments implies an objective relation; and that in all truths the subject-idea must be objective. In the work on