present to be satisfied. The naturalistic tendencies which at present control so many minds, are very much inclined to found their whole view of the world upon this correlation of instinct, function, and satisfaction. Should, then, the highest instincts of the highest creature on earth alone make an exception? Have they originated from illusions, and do they lead to illusions? We cannot refrain from quoting a word which Alb. Reville, of Rotterdam, has written in the first part of the October issue of the "Revue des Deux Mondes," 1874, on the occasion of a criticism of E. v. Hartmann's "Philosophy of the Unconscious"; though it was written only in defence of theism in general. We quote from a report of E. P., in the _Augsburger Allgem. Zeitung_, Oct. 27, 1874, which is all at present at our command: "When the young bird, fluttering its wings on the edge of its mother's nest, launches forth for the first time, it finds the air which carries it, while a passage is opened for it. Instinct deceived the bird just as little as it deceives the multitude of large and small beings which only live in following its incitations. And should man alone, whom spiritual perfection attracts--man whose characteristic instinct it is to raise himself mentally toward the real-ideal, the superiority of which he cannot sufficiently describe, should man, who obeys his nature, dash his head against the wall built of unhewn stones of unconscious, blind, and deaf force? Nature, indeed, has too much spirit--according to Hartmann himself--to indulge in such an absurdity; and the philosophy of the 'unconscious Unconscious' will never permit it." It is true, there is actually present in mankind, and in it alone, such a discord between {335} instinct and satisfaction: man has in himself instincts which are opposed to sin and death, and nevertheless sin and death exist. But the redemption through Christ, and especially the knowledge of his resurrection, announces to us that this discord is removed. Therefore, he who in general acknowledges that mankind in its development has had given to it goals which correspond to its gifts and instincts, has every reason to look about and see whether, in the course of human history, certain things have happened which point at such aims--indications which prophetically assure mankind, that it advances toward a spiritual and moral perfection, and toward an undiminished participation of all members of mankind in this perfection. Such an assurance is offered us in the resurrection of Jesus; and therefore, all who have not abandoned a teleological view of the world, have reason for _examining it with reference to the degree of its historical truth_. This degree is the highest which we can in general claim of any historical event.