105 Schneider has expounded his physiological and morphological view in his “Comparative Histology.” In “Vitalismus” (“Elementare Lebensfunctionen,” Vienna, 1903) he sums up his vitalistic views. It is a comprehensive work which goes deeper than others of its class into the detailed description and analysis of the intimate phenomena of life. Indeed it almost amounts to an independent biology. But the most essential vital problems, the development of form, regeneration, and inheritance, to which Driesch gives the fullest consideration, are all too briefly treated. In Chapters XI. and XII. the question of vitalism expands into a far-reaching discussion of the general outlook upon nature. We need not here concern ourselves with his more general views. Schneider must be regarded as a representative of the most modern tendency of “Psychism,” which, stimulated by Mach, Avenarius, and the school of “immanence-philosophy,” finds expression among the younger physiologists and biologists, from Schneider to Driesch, Verworn, Albrecht, and others. To overthrow “materialism” and “realism,” they utilise, with impetuous delight, the ancient self-evident idea that what is given to us is sensation. They confuse and identify such opposites as Kant and Berkeley, and their own position with that of “solipsism.” This outlook is still vague and vacillating, and it may perhaps compel epistemology to return on its old path from the sophists to Plato, from Hume to Kant. In Schneider’s case, however, the thin stream of this new sensualism is intermingled with so many intuitions and perceptions of the deeper nature of knowledge that one is now curious to know how this strange mixture of semi-materialism, idealism, solipsism, and a priorism is to make the transition from its present extremely labile phase to a condition of stable equilibrium. One fears lest sooner or later a reaction against the contortions of this empiricism and psychism should lead to a modern rehabilitation of mysticism or occultism. (_Cf._ p. 295 ff.) In an essay on “Vitalism” in the “Preuss. Jahrbuch,” Aug. 1903, p. 276, Schneider has supplemented his previous work. 106 If the protest of natural science against these means no more than that they should be excluded as inaccessible to scientific understanding, from the domain of its investigation, but not from reality, it is perhaps fully justified in its methods. 107 Though somewhat inconsequent, since at any rate the enthusiasm for truth could not result from a naturalistic, but only from some kind of idealistic basis. 108 Schleiermacher, “Reden über die Religion,” ii.