might still be traced in authors like Maine de Biran, Royer Collard, Cousin, and Jouffroy, however emphatically they might repudiate his system as a whole. Lastly, Auguste Comte may be connected with Locke through Hume. Except by way of reaction and opposition, Locke's influence has been felt much less in Germany than in either England or France. The earliest opponent of his philosophy, who himself held any high rank as a philosopher, was Leibnitz, who, in his _Nouveaux Essais_ (written in 1704, but not published till 1765), attacked not only Locke's specific conclusions, but his method of commencing the study of philosophy with an examination of the human mind. Yet he recognizes the _Essay_ as "one of the most beautiful and most esteemed works of this time." It may be remarked as curious that he is disposed to rate the _Thoughts on Education_ even still higher than the _Essay_. But, when we think of Locke's relation to German philosophy, it is mainly in connexion with the antagonism of Kant. For, though Kant states that he was "awoke from his dogmatic slumber" by reading Hume, it is plain, throughout the _Kritik_, that he has in his mind the system of Locke at least as much as that of his sceptical successor. And yet these two great philosophers, the reformer of English and the reformer of German philosophy, have much in common, specially their mode of approaching the problems of ontology and theology, which have vexed so many generations of thinkers, by first inquiring into the limits, capacities, and procedure of the human mind. Of the specific influence of Locke's treatises on Government, Religion, Toleration, Education, and Finance I have already said something in previous chapters. In each one of these subjects the publication of his views forms a point of departure, and no writer on the history of any one of them could dispense with a lengthened notice of his theories.