be ready to adopt the name Semi-Kantians, given by Fortlage to the members of the opposition,—­a title which seems the more fitting since each of them appropriates only a definitely determinable part of Kant’s views, and mingles a foreign element with it.  In Fries this non-Kantian element comes from Jacobi’s philosophy of faith; in Herbart it comes from the monadology of Leibnitz, and the ancient Eleatico-atomistic doctrine; in Schopenhauer, from the religion of India and (as in Beneke) from the sensationalism of the English and the French.  We can only hint in passing at the parallelism which exists between the chief representatives of the idealistic school and the leaders of the opposition.  Fries’s theory of knowledge and faith is the empirical counterpart of Fichte’s Science of Knowledge.  Schopenhauer, in his doctrine of Will and Idea, in his vigorously intuitive and highly fanciful view of nature and art, and, in general, in his aesthetical mode of philosophizing, with its glad escape from the fetters of method, has so much in common with Schelling that many unhesitatingly treat his system as an offshoot of the Philosophy of Nature.  The contrast between Herbart and Hegel is the more pronounced since they are at one in their confidence in the power of the concept.  The most conspicuous point of comparison between the metaphysics of the two thinkers is the significance ascribed by them to the contradiction as the operative moment in the movement of philosophical thought.  The attitude of hostility which Schleiermacher assumed in relation to Hegel’s intellectualistic conception of religion induced Harms to give to Schleiermacher also a place in the ranks of the opposition.  Following the chronological order, we begin with the campaign opened by Fries under the banner of anthropology against the main branch of the Kantian school.

%1.  The Psychologists:  Fries and Beneke.%

Jacob Friedrich Fries (1773-1843) was born and reared at Barby, studied at Jena, and habilitated at the same university in the year 1801; he was professor at Heidelberg in 1806-16, and at Jena from 1816 until his death.  His chief work was the New Critique of Reason, in three volumes, 1807 (2d ed., 1828 seq.), which had been preceded, in 1805, by the treatise Knowledge, Faith, and Presentiment.  Besides these he composed a Handbook of Psychical Anthropology, 1821 (2d ed., 1837 seq.), text-books of Logic, Metaphysics, the Mathematical Philosophy of Nature, and Practical Philosophy and the Philosophy of Religion, and a philosophical novel, Julius and Evagoras, or the Beauty of the Soul.