post-Hellenic art, toward the romantic, the Gothic, the Renaissance, and the baroque, a movement that extends from Meyer and Hirth to Rumohr, Kluger, Schnaase, till it reaches Burckhardt and Ruskin. It also tries here and there to break down the barriers of the schools and to attain the really artistic personality of the artists. The history of philosophy has its great crisis with Hegel, who leads it from the abstract subjectivism of the followers of Kant to objectivity, and recognizes the only true existence of philosophy to consist of the history of thought, considered in its entirety, without neglecting any one of its forms. Zeller, Fischer, and Erdmann in Germany, Cousin and his school in France, Spaventa in Italy, follow Hegel in such objective research. The like takes place in the history of religion, which tries to adopt intrinsic criteria of judgment, after Spittler and Planck, the last representatives of the rationalistic school, with Marheinecke, Neander, Hase, and finds a peculiarly scientific form with Strauss, Baur, and the Tübingen school; and from Eichhorn to Savigny, Gans, and Lassalle in the history of rights. The conception of the State always yields the leadership more and more to that of the nation in the history called political, and 'nationality' substitutes the names of 'humanity,' 'liberty,' and 'equality,' and all the other ideas of the preceding age that once were full of radiance, but are now dimmed. This nationalism has wrongly been looked upon as a regression, in respect of that universalism and cosmopolitanism, because (notwithstanding its well-known sentimental exaggerations) it notably assists the concrete conception of the universal living only in its historical creations, such as nations, which are both products and factors of its development. And the value of Europeanism is revived as the result of this acquisition of consciousness of the value of nations. It had been too much trampled upon during the period of the enlightenment, owing to the naturalistic spirit which dominated at that time, and to the reaction taking place against the historical schemes of antiquity and Christianity, although it was surely evident that history written by Europeans could not but be 'Europocentric,' and that it is only in relation to the course of Græco-Roman civilization, which was Christian and Occidental, that the civilizations developed along other lines become actual and comprehensible to us, provided always that we do not wish to change history into an exhibition of the different types of civilization, with a prize for the best of them The difference is also made clear for the same reason between history and pre-history, between the history of man and the history of nature, which had been illegitimately linked by the materialists and the naturalists. This is to be found even in the works of Herder, who retains a good many of the elements of the century of his birth mingled with those of the new period.