examples, which were as well defined as though they formed a panorama on the wall; and therewithal was such a fluency of verb, such a precision of adjective, and such a nicety of accent, that for the first and only time I loved the German language. Dr. von Hartmann is in no sense a misanthrope. He leads a quiet and easy life, demonstrating by his own example that pessimism is not a gospel of desolation. Personally, he has had many grave misfortunes; he has suffered in health, in name, and in purse, he has lost many who were most dear to him, but his laugh is as prompt and as frank as a boy's. At the head of his table sits a gracious and charming woman, his children are rich in strength and spirits, and an observer lately said of him and his family, "If you wish to see happy and contented faces, go call on the Hartmanns." Beyond writing a dozen or more monographs, and dissertations on philosophical subjects, Dr. von Hartmann has also charmed the public with two elaborate and well-conceived poems. His chief claim to recognition, however, and the one which has placed him at the head of contemporary metaphysics, is the work already mentioned, in which, somewhat after the manner of his predecessor, and yet with a diffuseness of argument which had no part in Schopenhauer's system, he reduces the motor forces of the universe to a dual principle which he terms the _Unbewussten_, or the Unconscious. It is unnecessary to enter into any minute examination of this theory of his, in which, with a juggle of fancies and facts, he tries to reconcile the teaching of Hegel with that of Schopenhauer, for, however it may be considered, it is in any event but loosely connected with that part of his philosophy which treats of the matter in hand. It will be sufficient for the understanding of what is to follow, to note simply that after examining the forms of phenomenal existence, matter, life organic and inorganic, humanity, and so on, he presents the Unconscious as the One-in-all, the Universal soul, from which, through determined laws, the multiplicity of individuals and characters is derived. This one-in-all is sovereignly wise, and the world is admirable in every respect; but while he argues in this way that the world is the best one possible, he has no difficulty in showing that life itself is irreclaimably miserable. The originality of his system consists in a theory of optimistic evolution as counterbalanced by a pessimistic analysis of life, and also in the manner in which, with a glut of curious argument, he concludes that as the world's _progressus_ does not tend to either universal or even individual happiness, the great aim of science should be to emancipate man from the love of life, and in this wise lead the world back to chaos.