Few only of the intellectually eminent representatives of this movement like Alois Riehl and Ernst Laas exhibit in this respect perfect determination and the consciousness that the consequences of modern science unavoidably demand the laying aside of current religious conceptions and the substitution for them of more correct ones. Laas especially, in many passages of his principal work (Idealism and Positivism), as also in his readable little treatise _Kant's Stellung im Conflicte zwischen Glauben und Wissen_,[60] has emphasised strongly the view that there can be ideals only for the man who acts, and that so-called ideals where mingled with the function of pure cognition only falsify reality and lead to irresolvable conflicts. And Laas likewise belongs to the few who have laid prominent stress upon the educational task of modern philosophy as a substitute for systems of religious ideas. [60] _Kant's Position in the Struggle between Faith and Knowledge._ * * * * * From the point of view of different systematic hypotheses, but substantially with exactly the same tendencies, analogous ideas find representation in EUGEN DÜHRING, who in versatility of talent and literary activity is perhaps to be placed directly by the side of Lotze and Hartmann, though the favor in which his works stand and the circulation they have obtained fall far below the position of the latter. He presents a different form of positivistic philosophy in Germany, a philosophy not preponderantly critical but constructive, and begins with what Ludwig Feuerbach about the middle of this century in his Principles of a Philosophy of the Future (_Grundsätze einer Philosophie der Zukunft_) once propounded as programme. His chief work, _Cursus der Philosophie als strengwissenschaftlicher Weltanschauung und Lebensgestaltung_ (Course of Philosophy as Exact-Scientific World-Conception and Conduct of Life), and the treatise against pessimism entitled _Der Werth des Lebens_ (The Value of Life) sketch a world-picture that is intended theoretically to be but the simple conceptual interpretation of the present contents of experience, and therefore rejects the metaphysical constructions of Lotze, as well as the new conceptual mythology of Hartmann, and criticistic doubts concerning the objective reality of the world given in consciousness. In the practical direction, as an offset to the world-throe of humanity, the gladdening power of a life and action based on universal sympathy is emphasised. Dühring is a unique, but isolated phenomenon; standing, like Schopenhauer once did, in sullen antagonism towards the official academic philosophy, and totally ignored by it; unable by virtue of the conditions already delineated to influence wider circles, which the unanimated rigidity of his manner of presentation does not contribute to make easy. Eminent mental endowment and extensive knowledge are perhaps displayed in a higher degree in his