Nevertheless, this intellectual revolution, far-reaching as it was, has led neither to solid systematic construction nor even to the successful development of positive methods of thought. Since the decline of speculative philosophy,—in which in this connection the Herbartian may also be included,—two systems only have dominantly influenced the German mind: the system of ARTHUR SCHOPENHAUER and that of HERMANN LOTZE. In both a resonance still lingers of the older time. In Schopenhauer we detect the spirit of Schelling's nature- and art-philosophy; in Lotze, traces of the finely studied subtlety of Herbartian metaphysics. But though both are indebted for a portion of their real intrinsic worth to this organic though involuntary connection with a great epoch, their influence upon the present time rests upon very different grounds; and primarily upon the symmetrical, finished, and compact totality of their intellectual creations. They arose at a time in which philosophers had begun to lay aside the older systems as useless, and in which that multitudinous dismemberment of knowledge already began to make itself felt which to-day seems to be still growing greater. Although it may be difficult in many phases of the development of science to satisfy the impulse latent in us to unify knowledge, and although this endeavor is characterised ever anew by the representatives of special research as a delusion, nay as a ruinous delusion,—yet this impulse is not to be eradicated from the human mind and in some way or other it will ever procure itself recognition. Works like _Die Welt als Wille und Vorstellung_ (World as Will and Idea), or _Der Mikrokosmus_ (Microcosm) embrace in fact the entire sphere of knowledge, not in an extensive, but in an intensive sense: they furnish a definite view of the complete inter-relation and meaning of life. It will perhaps appear strange to the reader that works are here mentioned in the same breath and their effects upon the present time discussed, which are separated in origin from each other by a space of about forty years. Yet this very anomaly is characteristic of the development of the German mind. When Schopenhauer published, in 1819, his principal work, the time for it had not yet come. The philosophy of Hegel, a rationalistic panlogism, was then in the very midst of its career of triumph. The irrationalistic and pessimistic elements of Schopenhauerian thought were repulsive. We now know that the two first editions of the _Welt als Wille und Vorstellung_ mouldered in the shops of the booksellers. Not until shortly before Schopenhauer's death in 1860 did the literary public and the scholastic circles of Germany begin to occupy themselves more seriously with this philosopher. Not until then did he really enter as an active factor into our intellectual life.