(7) that _we can never, in our speculations reach or approach to the central unity of which both idea and fact are emanations_. 11. This view of the relation of the Sensational School, of the Schools of Kant, Fichte, Schelling, and Hegel, and of the fundamental defects of all, may be further illustrated. It will, of course, be understood that our illustration is given only as a slight and imperfect sketch of these philosophies; but their relation may perhaps become more apparent by the very brevity with which it is stated; and the object of the present chapter is not the detailed criticism of systems, but this very relation of systems to each other. The actual and the ideal, the external and the internal elements of knowledge, were called by the Germans the _objective_ and the _subjective_ elements respectively. The forms of knowledge and especially space and time, were pronounced by Kant to be essentially _subjective_; and this view of the nature of knowledge, more fully unfolded and extended to all knowledge, became the _subjective ideality_ of Fichte. But the subjective and the objective are, as we have said, in their ultimate and supreme form, one; and hence we are told of the _subjective-objective_, a phrase which has also been employed by Mr. Coleridge. Fichte had spoken of the subjective element as the _Me_, (das Ich); and of the objective element as the _Not-me_, (das Nicht-Ich); and has deduced the _Not-me_ from the _Me_. Schelling, on the contrary, laboured with great subtlety to deduce the _Me_ from the _Absolute_ which includes both. And this Absolute, or Subjective-objective, is spoken of by Schelling as unfolding itself into endless other antitheses. It was held that from the assumption of such a principle might be deduced and explained the oppositions which, in the contemplation of nature, present themselves at every step, as leading points of general philosophy:--for example, the opposition of matter as _passive_ and _active_, as _dead_ and _organized_, as _unconscious_ or _conscious_; the opposition of _individual_ and _species_, of _will_ and _moral rule_. And this antithetical development was carried further by Hegel, who taught that the Absolute Idea developes itself so as to assume qualities, limitations, and seeming oppositions, and then completes the cycle of its development by returning into unity.