You have requested me to write you for your new quarterly magazine a review of the philosophy of contemporary Germany as manifested in its most important tendencies and endeavors. In setting out to comply with your wish, I feel that this is no simple task. With mere titles of books neither you nor your public will be satisfied. The readers of _The Monist_ will demand a deeper insight into the workshops of German philosophy; they will want to know if the old mother soil of speculative thought has retained its pristine fertility. Fertile it has remained. But in quite another sense from formerly. In a few years a century will have elapsed since Schelling published in the _Philosophische Journal_ of Niethammer and Fichte, his "General Survey of Modern Philosophical Literature," and it is well to recall to mind that treatise and that period in attempting to characterise the present state of philosophy in Germany; contrasts, we all know, are quite as important for the acquisition of knowledge as resemblances. One central problem stood at that time predominantly in the foreground; the problem, namely, of the unification of knowledge. Neither the idea nor the tendency it involves, is unknown to the philosophy of to-day, but its meaning has become a different one. At that epoch it was sought to solve the problem from within, to solve it from the centre; it was sought to find a supreme species of knowledge possessing a certainty founded unconditionally in itself, and to expand this dialectically into a system of ideas. I do not need to set forth here the great and peculiar acquisitions that this method has won for us, nor to point out what wealth of noble power was dissipated by it in the treatment of impossible problems. These things belong to history. The speculative period of German philosophy is dead. Ludwig Feuerbach in the middle of this century sung its funeral dirge. But it took some time before people accustomed themselves to regard it as really dead,—a time in which countless attempts were made to resuscitate it; it took some time before philosophers began generally to bestow upon the corpse the kicks of abuse that Schopenhauer in its own lifetime administered to it, and for which he was rebuked by a universal silence of indignation.