view of the functions of thought and philosophy, that is just as accentuated in Germany at the present time as it is elsewhere. James and Schiller have both been fond of referring to the work of many of these last-mentioned men as favourable to a conception of philosophy less as a “theory of knowledge” (or a “theory of being”) in the old sense than as a _Weltanschauungslehre_ (a view of the world as whole), a “discussion of the various possible programmes for man’s life” to which reference has already been made in the case of Papini and others. And we might associate with their predilections and persuasions in this regard the apparent Pragmatism also of a great scholar like Harnack[78] in reference to the subordination of religious dogma to the realities of the religious life, or the Pragmatism of Ritschl[79] himself, in regard to the subordinate place in living religion of mere intellectual theory, or even some of the tendencies of the celebrated value-philosophy of Rickert and Windelband[80] and Münsterberg[81] and the rest. But again the main trouble about all this quasi-German support for the pragmatists is that most of these contemporary thinkers have taken pains to trace the roots of their teaching back into the great systems of the past. The pragmatists, on the other hand, have been notoriously careless about the matter of the various affiliations of their “corridor-like” and eclectic theory. There are many reasons, however, against regarding even the philosophical expression of many of the practical and scientific tendencies of Germany as at all favourable to the acceptance of Pragmatism as a satisfactory philosophy from the German point of view. Among these reasons are: (1) The fact that it is naturally impossible to find any real support in past or present German philosophy for the impossible breach that exists in Pragmatism between the “theoretical” and the “practical,” and (2) the fact that Germany has only recently passed through a period of sharp conflict between the psychological (or the “genetic”) and the logical point of view regarding knowledge, resulting in a confessed victory for the latter. And then again (3) even if there is a partial correspondence between Pragmatism and the _quasi_ economic (or “practical”) conception taken of philosophy by some of the younger men in Germany who have not altogether outlived their reaction against Rationalism, there are other tendencies there that are far more characteristic of the spirit and of the traditions of the country. Among these are the New Idealism generally, the strong Neo-Kantian movement of the Marburg school[82] and their followers in different places, the revived interest in Hegel[83] and in Schelling, the Neo-Romanticism of Jena, with its booklets upon such topics as _The Culture of the Soul_, _Life with Nature_, _German Idealism_, and so on.[84] And then (4) there are just as many difficulties in the way of regarding the psychological and sociological philosophy of men