In estimating the thoughts and the products of modern Idealism we ought not to forget the larger multitude of thoughtful men, both in Germany and elsewhere, who have contributed toward shaping the course of reflection in the attempt to answer the problems which the critical philosophy left to the nineteenth century. It is a singular comment upon the caprices of fame that, in philosophy as in science, politics, and art, some of those who have really reasoned most soundly and acutely, if not also effectively upon these problems, are little known even by name in the history of the philosophical development of the century. Among the earlier members of this group, did space permit, we should wish to mention Berger, Solger, Steffens, and others, who strove to reconcile the positions of a subjective idealism with a realistic but pantheistic conception of the Being of the World. There are others, who like Weisse, I. H. Fichte, C. P. Fischer, and Braniss, more or less bitterly or moderately and reasonably, opposed the method and the conclusions of the Hegelian dialectic. Still another group earned for themselves the supposedly opprobrious but decidedly vague title of "Dualists," by rejecting what they conceived to be the pantheism of Hegel. Still others, like Fries and Beneke and their successors, strove to parallel philosophy with the particular sciences by grounding it in an empirical but scientific psychology; and thus they instituted a line of closely connected development, to which reference has already been made. Hegel himself believed that he had permanently effected that reconciliation of the orthodox creed with the cognition of Ultimate Reality at which his dialectic aimed. In all such attempts at reconciliation three great questions are chiefly concerned: (1) the Being of God; (2) the nature of man; (3) the actual and the ideally satisfactory relations between the two. But, as might have been expected, a period of wild, irregular, and confused contention met the attempt to establish this claim. In this conflict of more or less noisy and popular as well as of thoughtful and scholastic philosophy, Hegelians of various degrees of fidelity, anti-Hegelians of various degrees of hostility, and ultra-Hegelians of various degrees of eccentricity, all took a valiant and conspicuous part. We cannot follow its history; but we can learn its lesson. Polemical philosophy, as distinguished from quiet, reflective, and critical but constructive philosophy involves a most uneconomical use of mental force. Yet out of this period of conflict, and in a measure as its result, there came a period of improved relations between science and philosophy and between philosophy and theology, which was the dawn, toward the close of the nineteenth century, of that better illumined day into the middle of which we hope that we are proceeding.