[Footnote 113: The difference between a material instrument, which is a mere means to an end conceived by the craftsman, such as a plough for ploughing, a rake for raking, and a purpose inseparable from the organic whole as a mouth for eating, for without life the organism collapses.] [Footnote 114: _Für sich._] [Footnote 115: In his history of Aesthetic in Germany Lötze disputes this. It seems to some extent a question of definition. In Hegel's view a dead body is not a human body in the full sense, but the _corpse_ of a man. A hand separated from the body, whether we call it a hand or not, is no longer, whatever it may be, a living member, its essential significance as a hand has disappeared. It was only a hand in its coherence as part of a larger whole. It may still for a time preserve the semblance of its life, but it is cut off as the withered leaf. These are facts at least that are undeniable, and the objection appears to me based on a misunderstanding. A hand is only _an und für sich_ human when it is part of a living man. What is the organic reality in the complete sense is the man as a _whole._ The hand is merely the extremity of one of his arms. You may call a dead hand a hand if you like. The point is what was implied in the fact that you called it a hand at all whether alive or dead.] [Footnote 116: That is, by Kant, of course.] [Footnote 117: By _Verwicklung_ I understand the general evolution of ideal philosophy which the defects of the Kantian Critique stimulated. Professor Bosanquet apparently limits it to a perplexity personal to Schiller. I doubt whether the word will bear this.] [Footnote 118: That is, the concrete idea of humanity as a collective aggregate.] [Footnote 119: That is, intelligence as asserted by a society of human beings as public opinion, etc.] [Footnote 120: _Die Ineinsbildung._] [Footnote 121: "Grace and Dignity."] [Footnote 122: _Gesinnungen._ "Sentimental views" is probably what is implied.] [Footnote 123: _Alle Sache._] [Footnote 124: Professor Bosanquet is clearly right in his view that the order of the words here should be reversed. The words _an und für sich_ are obviously the wider explication of _in sick selbst_, the auxiliary, as not unfrequently in Hegel, being almost equivalent to _nämlich._ Whether a misprint or an oversight I have translated subject to this correction.] [Footnote 125: I presume the revelation is not merely that of visible shape or even mainly.] [Footnote 126: _Das alles aus sich setzende und auflösende Ich._ The three points emphasized by Hegel in Fichte's "Philosophy" are: (_a_) The Ego is abstract; (_b_) Everything is a _show_ for it; (_c_) Its own acts are a semblance.] [Footnote 127: Hegel uses the word _Eitelkeit_ and _eitle_ in their double sense of empty-nothingness--futility and vain or conceited. This cannot be readily reproduced in English.] [Footnote 128: _Schönseligkeit._ Borrowed no doubt from Goethe's notion of a "fair soul."]