Lecture X.

The apprehending of a real object in thought, unquestionably involves an act of knowing, so long, at least, as it is no empty thought, but has a real subject-matter. It is a piece of knowledge, even though it may be as yet very incomplete, both as regards its external connection with others and its inward development, and though it be highly defective also in form and expression. It is, moreover, possible that subsequently, by an incorrect analysis or other erroneous treatment of it, its usefulness may be destroyed, itself dissolved into naught, and stripped of true vital significance. And thus by our own fault, the thought, which originally possessed a true and real object, is reduced into a mere wordy formula, conveying actually no meaning at all. In order, then, to indicate the real distinction between the two, and at the same time to guard against all possible misconception, we would define as follows the intrinsic essence of knowledge: to know is the living thought of something real. The general indefinite term, thought, which we have here employed, is the right one and the most appropriate in this place, for it comprises every kind of perceiving and understanding, of judging and comprehending, of cognition and recognition, and serves to indicate the several elements and relations or differing degrees of knowledge, and of that intuitive inward certainty which is combined and associated with it. It would be far less accurate to say that knowledge is the correct thought, instead of the living thought of a real object; although, indeed, the former is involved in and inseparable from the latter. When a thought which in any degree apprehends or comprehends a real object, is said to be incorrect, this is as much as to say that it comprises much that is not found in the object itself, and consequently does not coincide with it. But that which is not contained in the object itself is, so far as it is concerned, unreal and does not belong to it. And all such is necessarily excluded from the notion of the thought of a real object, since otherwise it would be a thinking of what is unreal. The expression, too, of an incorrect thinking of what is real, would, no doubt, point to and indicate the same fact in every case where such thinking is a thoroughly defective and incomplete knowing, if, for instance, much that is essential and is really found in the particular object were not comprised in the thought or were wanting in it. This expression, consequently, is perfectly applicable, and indeed appropriate, when we wish to speak of a complete and perfect knowledge, and to distinguish it from one that is faulty and defective. But such knowledge slowly and gradually develops itself; the notion of knowing in general must precede that of perfect knowledge. The living thought of a real object, however imperfect and incomplete it may be, contains, nevertheless, the first beginning and germ of a knowing. It is only out of a dead thought that a true knowing can never arise; properly, indeed, when it is but a mere formula, it is not even a true thinking. Knowledge, therefore, in general is the living thought of some real object; but perfect and complete knowledge is the full and correct development of this thought, by means of which it becomes perfectly defined, both outwardly and inwardly. But a real object is invariably the first foundation and beginning, from which all knowledge springs up, and to which all thought must be immediately directed and also closely attach itself.

In an older form of philosophy, the supreme, or--as it was called, not very appropriately, if all its various relations be considered--necessary Being, was usually declared to be that of which the reality was at once given in its possibility, so that the proof of its actual existence would immediately follow from the mere idea of its perfection. This, however, is but one of the many forms of expression for the absolute unity of being and knowledge. We have already expressed ourselves sufficiently at large on the general topic, and we have only adduced this particular instance to serve as a passage to our exposition of another view, in the hope of throwing out the latter more distinctly and definitely by means of the contrast.

In that method of philosophy which takes its rise in no dead and abstract thinking, but rather in life itself and the living thought, reality, together with the immediate feeling of whatever is thus real and actual in the inward perception, as well as in external experience, and also in the revelation from above, forms the first beginning out of which all is developed. This is the fixed, stable point to which all that follows attaches itself. The necessary, which comes first after this reality, is simply the inner essential and complete connection of this first data. But the possible, which is not any mere arbitrary conception and chimerical invention, but something truly, and we might almost say really possible, forms the conclusion, as that which by a natural development results from the two former--the initiatory fact and its intrinsic essentiality. This simple series or natural progression in living thought forms and constitutes in the next place the different degrees of understanding, and even the internal grades of certainty and clearness in a continuously advancing development. The foundation of the whole is formed by the feeling of a reality, the perception of a fact, existing somewhere within the limits of that triple experience which takes in an inner and an outer and also a higher world. Now, the first step in this progressive intellectual development is formed by the notion or general term, which, as I formerly explained it, is a thought or conception that is mathematically determined and precisely limited, both inwardly and outwardly, according to the three dimensions of number, measure, and weight. In it all the several elements which, taken together, form the original thought or conception of the real object, are first of all duly separated and arranged, and then again united as organic members into a regular whole, or, after the manner of geometry, brought into a construction. But this act of comprising into a general notion [Begreifen] is by no means a perfect explanation of the matter. It is not, as it were, an analysis carried out fully and completely, so that nothing still remains to be explained. For even according to the ordinary usage of speech, we may very easily form and have a notion of any system, whether purely ideal or experimental, philosophical or unphilosophical, or belonging to any other domain of science, and even of a work of art, at the same time that we are forced to admit that there is much in it that we do not understand, or which appears to us inexplicable and unintelligible. This comprehending, which externally consists in the correct marking out of the whole circumference of an object, and inwardly, in the clear division and arrangement of its several organic members, is not the complete act of understanding; it is only its first step. As such, however, it may afterward attain to an internal confirmation, and become thereby the second degree in the approach to completeness of understanding. And this it does as soon as a cognition of the error which may either possibly rise up in, about, or together with itself, or is actually combined with it, is attained, and when, consequently, a clearer recognition of the opposing truth advances the mere feeling of a something real into an intelligent feeling or judgment of inward certainty. And this is the very essence of knowing. The third step in the further development or enhancement of the first living thought, or of its progressive approach toward completeness of understanding, is formed by the idea. The idea is distinct from the notion, even in its form. Unlike the latter, it does not set forth all that, under the given conditions, necessarily and essentially belongs together. In other words, it does not give the full and complete extent of the reality which was taken up by the original feeling and perception. It rather propounds the thought of a possibility, which, in a certain and definite view or direction, appears attainable. For instance, in our present development of the inner and higher life, the notion of the consciousness was followed by the idea of science, and the question how far it is possible and within the reach of man. Even in ordinary language this distinction is observed. How often do we hear it observed, that this or that scheme is a mere idea, signifying that it is a thought whose object is a something possible, but of which the reality or realization appears at the time highly problematical. On the other hand, by the term notion, strictly taken, it is usual to understand a thought which has for its subject-matter something relatively true at least, since, otherwise there would be nothing that we could have a notion of or comprehend. And simply on this account it is not possible that the idea should contain a perfectly definite and organically articulated construction of its object. For, in fact, an idea is merely the indication, the standard, and the rule of the possible. It is simply designed to show what is to be, and in what way it can be, attained, and perhaps, also, in what law of progression its attainment will be actually realized.

However, a truly scientific and scientifically useful idea is before all things closely and essentially dependent on the foundation of an inward certainty, or a feeling and conviction that the object which forms its problem, or the problem which is its object, is really and actually attainable. Consequently, it intimately depends on the intelligent feeling or judgment as to this inward certainty and truth in knowledge.

ANALYTICAL INDEX.

Absolute knowledge, false character of, 60. power considered, 175.

Abstraction, not the true method of philosophy, 354.

Æther of the nerves, 76.

Age, the early Christian, 148. the middle, 149, 246. that of the restoration of letters, 150. anti-Christian spirit of the present, 151. a struggle for truth the conflict of the present, 158. the spirit of the present a spirit of untruth, 159. different ages of the history of the world, 163. characteristics of the present, 164, 457. the middle contained all the elements of the Christian state, 182. rationalism to be feared in the present, 227. spirit of the present, 409.

Alphabet, the psychological, 452.

Angels, the neutral, 136.

Animals, soul of, 121.

Antediluvian--see World.

Architecture, its alliance to sculpture, 260.

Ariana, the, 246.

Aristotle, his system, 243.

Aristotelian schoolmen, 247.

Art, symbolical nature and constitution of life with reference to it, 256.

Art, all symbolical, 257. religious origin of, 265 a feeling of the infinite, 415. a universal language, 421. evil influences of, 455. hope the soul of, 456. present state of, 458. spurious, 461.

Astronomy, modern, 84. seven the traditionary number of the planets, 85. Pythagorean system of, 85.

Atheism, produced by French philosophy, 18. tendency of modern science to, 155.

Atlantis, legend of, 83.

Authority, God the source of, 168.

Avarice, its character, 34. apart from industry, 35.

Beauty, 506. source of in fiction, 510.

Bible--see Scriptures.

Body, the spiritual, 74.

Byron, his Cain, 21, 410.

Cause, final, doctrine of, 125.

Creation intelligible, 127.

Chemical analysis, modern, results of, 88.

China, its state of separation, 181.

Christianity, revelation of, 146. first eight Christian centuries, 148. the middle ages, 149. anti-Christian spirit of this era, 151. universal peace, 184. its dispensation, struggle between light and darkness in, 207. its science and philosophy, 245. the Gnostics and Arians, 246. the middle ages--the Aristotelian schoolmen, 247. disputations of the schoolmen, 248. of the eighteenth century, 249. without an altar, 268. the Christian state an hereditary monarchy, 282. the true guardian of liberty, 287. its jurisprudence, 296. spread among the Mohammedans, 297. its priests not hereditary, 308. its justice the basis of European peace, 311. confederation of its states, 312.

Church, its collision with the state, 299, 304. separation of, 306.

Communion, the highest symbol of faith, 267.

Compass, the invention of, 83.

Candillac, his philosophy, 17.

Conscience, its relationship to reason, 54. imperfection of, 435.

Consistency the criterion of truth, 252.

Creation, final cause of, intelligible, 127.

Death, final emancipation of nature from, 93. destruction of, 340.

Deluge, the, how to be considered, 218.

Despotism, 290. the natural result of anarchy, 291.

Dialogue the natural form of philosophy, 68. the true form assumed by all living thought, 381.

Discernment the link between faith and science, 195.

Divine--see God.

Doubt, a necessary condition of man’s mind, 426. essential to man, 526. the passage from ignorance to knowledge, 527. absolute, a source of error, 530. true, and limited, indispensable to advance of knowledge, 531.

Dreams, their character, 29.

Earth, man’s affinity to, 81.

Education, its symbolical character, 262. philosophy the crown of, 348.

English, the Reformation among, 299. their constitution, 303. Church and State. 304.

Enthusiasm springs from love, 37. the origin of patriotism, 38. its longing for the eternal and divine, 38, 421, 479.

Epicureans, the, 244.

Error, rapid growth of, 60. four sources of, 105. intermediate conflict of, with truth, 153. religious, two forms of, 176. twofold spirit of truth and error, 206. struggle between, 207. reason and fancy the ultimate sources of, 221. understanding and will co-operating causes in its formation and diffusion, 223. truth not established by its refutation, 229. controversy with, begets it, 314. knowledge of, 489. co-ordinate with knowledge, 506. two sources of, in philosophy, 522. subjective, 523. absolute doubt a source of, 530.

Eternal punishments, 133. the unquenchable fire, 134.

Eternity, 401. not reconcilable with time, 405. of the world, 406.

Europe, peace of, based on Christian justice, 311.

Evil, moral, a result of man’s freedom, 130. physical, a means of purification, 131. influence of, in nature, 338.

Faith, man’s, not sufficiently childlike, 112. can restore unity to the mind, 113. its dissension between faith and science, 193. discernment the link between them, 196. reconcilable with science, 199. choice between that and infidelity, 210. not a negative limitation of reason, 214. its identity with supreme science, 216. the soul’s firmament, 218. communion its highest symbol, 267. genuine and spurious, 453. true and false faith, 476. universal, 486. in relation to time, 498. its relation to knowledge, 499. knowledge impossible without it, 500.

Fall, the, physical consequences of, 92. discord of the mind one of its consequences, 98.

Falsehood to be fought with its own weapons, 156. trifling with oaths, 159. the present spirit of the age, 159.

Fancy, man’s distinctive property, 25. a division of the soul apart from reason, 30. its influence on the sense, 31. on the passions, 32. its influence on the nobler feelings, 35. on love and marriage, 37. on enthusiasm, 37. on all man’s emotions, 40. the poetical, 40. its powers, 75. fancy and reason the ultimate sources of error, 221. seldom harmonizes with reason, 361. not attributable to God, 370.

Feeling, the center of consciousness, 473. its spurious and genuine manifestations, 474. a source of revelation, 518.

Fichte, his philosophy, 19.

Final causes, doctrine of, 125. of creation intelligible, 127.

Freedom, man’s, 128. moral evil a result of it, 130. created spirits without it, 134. of philosophy, 186.

French, their modern philosophy, 17. its atheism, 18. its fatal results, 18. their advancement in physical science, 22.

Generation, spontaneous, creatures of, 122.

Genius, worship of, 455.

Geology, analogy of philology to, 388. must maintain the union of soul and spirit, 443.

Germans, their philosophy, 19. Kant, 19. Jacobi, Fichte, 19. Schelling, 20. Hegel, 21. its superiority to the French, 22. its old Christian empire, 288. its customary law, 294. confederation of states, 308, 312.

Gnostics, the, 246.

God, his attributes, 55. figurative language as applied to Him, 56. His divine nature unappreciated by reason, 57. the understanding the only proper organ for acquiring a knowledge of Him, 58. limitation of His justice and mercy, 60. knowledge of Him a science of experience, 61. His revelation to man, 65. knowledge of, illimitable, 73. condescension of the divine essence, 108. self-denial bringing us near Him, 109. the author and preserver of nature’s laws, 117. His divine nature not subject to necessity, 129. His divine wisdom manifested in the realm of truth, 141. His divine order in the history of the world and relations of States, 162. the source of justice and authority, 168. kings His vicegerents, 169. priests, 171. His temporal judgments on the world, 178. the Greeks His second chosen people, 180. His being not a matter of reasoning, 190. can alone bring about the theory of science, 334. restoration of His image in man, 337. the mind’s consummation in Him, 366. understanding may be predicated of Him, 371. can not be said to have a soul, 372. the idea of, the only idea, 445. unintelligible without love, 446.

Greeks, their philosophers, different cosmogonies of, 8. a second chosen people of God, 180. rise and decline of their philosophy, 239. their logic, 254.

Heathenism a corruption of a purer Gentilism, 234.

Hegel, his philosophy, 21.

Hieroglyphics, illustrated symbolism of life, 270.

Hindoos, their trinity, character of, 202. their logic, 254.

History, a prelude of the final judgment, 172. a rehearsal of the first temptation, 173. ancient, its results, 291.

Honor apart from pride, 35.

Hope, the vital flame of faith and love, 114, 420. universal, 486. in relation to time, 498.

Idealism, 511, 523.

Ideas, innate, 79. of death, 79.

Identity, system of, 511.

Idolatry of science, 216. of rationalism, 221.

Incarnation, the principle of new life, 272.

Indians, their affinity to the Teutons, 307.

Industry apart from avarice, 35.

Infidelity, choice between, and faith, 210. its identity with superstition, 211.

Infinite, the, poetry a feeling of, 414. art, a feeling of, 415. effects of a perverted sense of, 416. influence of pure longing for, 418.

Innocence, remembrances of primeval, 496.

Instincts, divided from the senses, 31. become passions, 32. their pernicious character, 33. their nobler character, 35. the external, 429.

Intuition, intellectual, theory of, 253.

Irony, 380.

Jacobi, his philosophy, 19.

Jews, the prophetic people, 146. their present state, 181. their dispensation, struggle between light and darkness in, 217. their theocracy--see Theocracy. their monarchy, 325.

John, St., Gospel of, 204.

Judges, the ministers of the Jewish theocracy, 324.

Judgment, the faculty of, 166. final, history a prelude of, 172. the last, 177. God’s temporal judgments, 178. phenomena of, 438. essentially a feeling, 439.

Judicial, the, the highest function of kings, 275. constitute all prerogatives of supreme power, 278. the throne and scepter its symbols, 279.

Jurisprudence, Christian, 295.

Justice, divine, limited, 61. God the source of, 168. Christian, the basis of European peace, 311, 316.

Kant, his philosophy, 19.

Kings, the vicegerents of God, 169, 280. their power, 273. sanctity of, 274. the judicial, the highest function of, 275.

Knowledge, true, slow progress of, 59. absolute, false character of, 60. of God, a science of experience, 61. or divine things, illimitable, 73. pursuit of, must have a real basis, 491. relation of faith to, 499. impossible without faith, 500. true, 532. must start from a real object, 538. its second step a generalization, 539. its third step an idea, 540.

Language, how produced, 49. the joint produce of tool and spirit, 378. origin of, 383. the original, now lost, 386. original unity of, probable, 387. primary and secondary, 389. English, Persian, and French, 390. perfect in its origin, 391. classification of, 393. the picture of consciousness, 395. the common memory of mankind, 397. elements of, 448. ten, the true number of elementary sounds, 449. vowels, consonants, and aspirates, 451. the psychological alphabet, 452.

Life, its symbolical nature and constitution with reference to art and man’s moral relations, 256. symbolical equation of, 269. its symbolisms illustrated by hieroglyphics, 270. new, incarnation, the principle of, 272. philosophy conversant with it, 350. the final object of physical research, 502. the unity of being and thought, 512. see also Philosophy.

Logic of the Greeks and Hindoos, 254. utility of a higher one, 254. true, a grammar, 465.

Love, the foundation of happiness and moral welfare, 36. marriage, 36. the origin of enthusiasm, patriotism, &c., 37. its connection with marriage, 41. difference between genuine and spurious, 42. the means of reuniting the reason and fancy, 362. universal, 486. in relation to time, 498.

Magnetism, phenomena of, 83.

Mohammedan empire, 180. change in their position, 182. compared with the Roman, 297. spread of Christian ideas in, 297.

Man, compared with spiritual beings, 24. fancy his distinctive property, 25. his triple nature, 26. his fourfold consciousness, 27. physiology of, 76. his affinity to the earth, 81. concurrence of his will in faith, 109. his faith not sufficiently childlike, 112. his longing after the eternal and sublime, 113. his freedom, 128. moral evil a result of his freedom, 130. physical evil a means of purification, 131. eternal punishment of, 132. doctrine of his pre-existence, 137. nature considered relatively to him, 139. his gradual development, 141. his general sense for truth, 144. philosophy of life a science of, 187. his nature symbolical, 263. restoration of the divine image in, 337. compared with brutes, 360. with angels, 360, 368. ascription of his faculties to God, 369. his free will, 373. manifested in doubt, 375. the created word, 425. doubt a necessary condition of his mind, 426. partial development of his faculties, 433. his knowledge, 481. can it be perfect? 484. limits to his speculation, 535.

Marriage, the foundation of human and political society, 36. the world’s judgment of it, 42. difference between genuine and spurious love, 42. its three conditions, 43. reciprocal influence, 44.

Materialism has its rise in imagination, 519.

Mathematics, formulæ of, inappropriate to philosophy, 14. that of nature, 81. use of, in philosophy, 345. principles of empirical, 508.

Medicine, a basis of the science of nature, 78.

Memory, a faculty of the soul, 51, 398. essential to rationality, 52. imperfections of, 434.

Mercy, divine, limited, 61.

Method, right use of, in philosophy. 13, 186.

Middle age--see Age.

Mind, the, intrinsic discord of, 96. a consequence of the fall, 98. restoration of unity, 99. originally simple, 102. its essence in pure spirits, 104. unity of, only to be restored by faith, 114. struggle between light and darkness in, 209. the principle of supreme science, 215. restoration of perfection to it, 335. a prey to discord. 356. the, fourfold discord of, 359. its consummation in God, 366. inherent discord of, 376. its yearnings after unity, 377. doubt a necessary condition of, 426. feeling the center of unity in, 436.

Miracles, possibility of, 117.

Monarchy, hereditary, the true Christian polity, 286. mixed, 289.

Moses fought falsehood with its own weapons, 156. founder of the Jewish theocracy, 321.

Music the representation of ideas, 257.

Mysteries in nature, 126.

Mythology, the subjective the principle of, 219. its pantheism, 220. ancient, 517. vestiges in it of divine truth, 518.

Nature, science of, based on medicine, 78. possibility of attaining it, 79. innate ideal of its true mathematics, 80. man’s affinity to the earth, 81. magnetism, 83. the compass, 83. legend of Atlantis, 83. modern astronomy, 84. seven the traditionary number of the planets, 85. Pythagorean system of astronomy, 85. results of modern chemical analysis, 87. nature, a system of living forces, 88. sleep an essential law of, 89. intelligible to the spiritual only, 90. physical consequences of the fall, 92. final emancipation of from death, 93. its divine order, 115. a living reproductive power, 116. God the author and preserver of its laws, 117. miracles, the Deluge, 118. no blind necessary force, 119. a Theodicée, or justification of God’s ways in the world--its perplexities, 120. the soul of animals, 121. creatures of spontaneous generation, 122. influence of the evil spirits, 124. doctrine of final cause, 125. the preadamite world a paradise for angels, 125. mysteries in, 126. final cause of creation intelligible, 127. divine nature not subject to necessity, 129. created spirits without freedom, 134. immortal spirits with animal forms, 135. nature considered relatively to man, 139. best described by symbols, 140. influence of evil in, 338. originally created immortal, 340. perfection of, 340.

Nerves, æther of, 76.

Numbers, Pythagorean theory of, 462.

Painting, the true spiritual art, 259.

Pantheism, mythological and scientific, 220. as fatal to truth as rationalism, 226.

Parental power, 273. sanctity of, 273.

Passions, arise from the higher instincts, 32. the pernicious, 33. the nobler, 35.

Patriotism springs from enthusiasm and love, 40.

Peace, Christian, universal, 183.

Philology, its analogy to geology, 388.

Philosophy, its dreamy character, 7. unfeasibility of Plato’s ideal, 8. cosmogonies of the Ionian school, 8. objects and limits, 9. form and method of true philosophy, 10. that of the schools unintelligible, 11. distinction between that of life and that of the schools, 11. intelligibility of the former, 12. right use of method, 13. mathematical formulæ inappropriate, 14. unity of its thoughts, 15. modern French systems, 17. modern German, 19. French physical science, 22. natural German philosophy superior to the French, 22. the false starting-point contrasted with the true center, 22. dialogue its natural form, 68. improperly confined to a school, 69. that of life can not be a mere science of reason, 185. free to use any form or method, 186. that of life a science of man, 187. differs from theology, 188. the relation of truth and science to it, 232. of the Greeks, rise and decline of, 234. Ionian schools not materialistic, 240. religious tendency of Pythagorean and Plato, 240. the Sophists--Aristotle, 243. the Stoics and Epicureans, 244. of the Christians--see Christianity. of life, its symbolical nature and constitution, 256. true method of, 343. use of scholastic or mathematical forms, 345. use and abuse of system, 346. the crown of education, 348. conversant with life, 350. deals chiefly with facts, 428. from natural science, 467. method of multiform, 470. its true method conversational, 472. two sources of error in, 522.

Physiology of man, 76.

Planets, seven the traditionary number, 85.

Plato, his ideal unfeasible, 8.

trinity of, 202. religious tendency of, 240.

Poetry embraces music, poetry, and architecture, 261. a feeling of the infinite, 414. spurious, 461. philosophical, 516.

Power, absolute, considered, 175.

Preadamite world, a paradise for angels, 125.

Pre-existence, doctrine of, 137.

Prerogative, all of supreme power judicial, 278.

Pride, its character, 33.

Priests, the vicegerents of God, 171. their power, 273. sanctity of, 274. Christian, not hereditary, 307.

Principle, doctrine of a good and evil, 528.

Prophets, the, kept alive the Jewish theocracy, 326.

Public opinion, 165.

Punishments, eternal, 133.

Pythagoreans, their system of astronomy, 85. their religious tendency, 240. their noble political views, 242. their theory of numbers, 462.

Rationalism, idolatry of, 221. as fatal to truth as pantheism, 226. more to be feared at present, 227. danger of, 454.

Reason, a division of the soul apart from fancy, 29. its essence, 50. relationship of the faculties of the soul to it, 50. its power and value, 53. derivation of the German name, 54. distinction between, and understanding, 55. not properly attributable to God, 63. faith not a negative limitation of, 214. reason and fancy the ultimate sources of error, 221. seldom harmonizes with fancy, 361. not attributable to God, 370. discursive, not creative, 507. use and abuse of, 509.

Reformation, the English, 299.

Religion, its symbolism, 264. in its essence symbolical, 266.

Religious error, two forms of, 176.

Representative governments, 280.

Republics, their liability to adverse changes, 284. disadvantages of their polity, 285.

Revelation, power to understand it the gift of God, 61. its fourfold character, 65. of Scripture, 65. an ante-Mosaic revelation, 66. the soul its receptive organ, 68. its first step preparatory, 143. gradual, 144. that of Christianity, 147. unwritten to the antediluvian world, 235. both old and new in its doctrine, 323. sources of, manifold, 503.

Roman Empire, law of, 293. compared with the Mohammedan, 297.

Skepticism, the author of it, 528.

Scepter, the, a judicial symbol, 279.

Schelling, his philosophy, 20.

Schools, philosophy of, unintelligible, 11. their compared with that of life, 11. philosophy improperly confined to them, 69. disputations of the schoolmen, 248.

Science, physical, no system of, in the Bible, 71. its imperfect character, 73. of nature, medicine a basis of, 78. modern, its atheistical tendency, 155. dissension between science and faith, 193. discernment the link between, and faith, 195. reconcilable with faith, 198. supreme, the mind the principle of, 215. idolatry of, 216. its identity with faith, 217. its pantheism, 220. its relation to life, 232. that of Christianity--see Christianity. a great power for good, 315. free development of, 317. a real power for good, 319. theocracy of, 329. illustrations of, 330. to be brought about only by God, 333. the idea of, 488.

Scripture not the original revelation, 66. contains no system of physical science, 71. considered as the sword of the Spirit, 230.

Sculpture, its symbolical character, 257. its alliance to architecture, 260.

Self, sacrifice of, brings us near to God, 109. how far necessary, 110.

Senses, their triple character, 31, 431. influence of fancy on, 31. the external, 430. higher sensuality, its character, 33. developments of, 432.

Sleep an essential law of nature, 89.

Soul, the thinking, the center of thought, 23. the center of moral life, 28. its unconscious conceptions, 29. divided between the abstracting and classifying reason and the inventive fancy, 29. its four principal branches, 30. the loving, the center of moral life, 41. its share in knowledge, 48. furnishes the cognitive mind with language, 48. its faculties in relationship to the reason, 50. the receptive organ of revelation, 68. considered in relation to nature, 70. considered in relation to God, 95. of animals, 121. its migration among the stars, 138. the principle of faith, 213. faith its firmament, 217. the mutual dependence of it with thought, 365. its identity with spirit, 367. its union with the spirit, 442. the idea of God must maintain it, 443. see Mind.

Speech the outward projection of thought, 379. varied by moral diversities, 392.

Spinosa, system of, 481. its influence, 484.

Spirits besides those of men, 24. the higher, incorporeal, 25. contain the essence of mind, 103.

Spirits, influence of evil, on nature, 124. created, without freedom, 134. immortal ones with animal forms, 135. Scriptures the sword of the Spirit, 230. see Soul.

Stars, migration of the soul among, 138.

State, the, its collision with the Church, 299, 304. separation of, 306.

Stoics, the, 244.

Subjective, the, the principle of mythology, 218.

Superstition, its identity with infidelity, 211.

Symbols, nature best described by, 140. characterize all art, 257. characterize education, 262. characterizes man’s nature, 263. those of religion, 264. their equation of life, 269. those of the judicial, 279.

System, use and abuse of, 346. consistency of idea, the essence of, 347.

Talmud, trinity of, 204.

Teutons, their affinity to the Indians, 307.

Theocracy, the true idea of, 320. the Jewish, 321. Moses, as founder of, 321. revelation both old and new in its doctrine, 323. the Judges, as ministers of, 324. kept alive by the Prophets, 326. false notions of, 327. exists in overruling Providence, 327. that of science, 329. illustrations of, from Greek, Roman, Medieval, and Hindoo literature, 331. illustrations of, from Old and New Testament and Christian literature, 332. only to be brought about by God, 333.

Theodicée, its perplexities, 120.

Theology, difference of philosophy of life from, 188. natural, 192. in method must be rational, 510.

Thought, the mutual dependence of it with feeling, 365. speech its outward projection, 379. an inward speech or dialogue, 380. dialogue the true form assumed by, 381. innate ideas and forms of, 399. pure, its character, 461.

Throne, the, a judicial symbol, 279.

Time, 401. its twofold character, 403. not excluded from the idea of God, 404. not irreconcilable with eternity, 405.

Trinity, the, of God, 197. of the Hindoos, 202. of the Platonists, 202. of the Talmud, 204.

Truth, man’s general sense for, 144. final manifestation of, 152. intermediate conflict of, with error, 153. falsehood to be fought with its own weapons, 156. a struggle for truth the conflict of the age, 158. untruth the spirit of the age, 159. call for union among the friends of, 160. final triumph of, 161. patience essential to the pursuit of, 199. the twofold spirit of truth and error, 206. struggle between, and error, 207. pantheism and rationalism alike fatal to it, 226. not established by refutation of error, 229. right method of propagating it, 229. its relation to life, 232. consistency the criterion of, 252. progress of, 467. knowledge of possible, 490. development of, slow and gradual, 534.

Understanding, the, considered apart from reason, 55. the only proper organ for acquiring a knowledge of God, 57. a co-operating cause in the formation and diffusion of error, 223. may be predicated of God, 371.

Unity, means of restoration to, 193. yearnings of the mind after, 377.

Westphalia, peace of, a master-stroke of policy, 183

Will, its concurrence in faith a co-operating cause in the formation and diffusion of error, 223. freedom of, 373. in man and angels, 374. manifested in doubt, 375.

Wisdom, created, 495.

Wit, origin and forms of, 447.

Women, the soul pre-eminent in their mental constitution, 46.

World, the preadamite, a paradise for angels, 125. antediluvian, mental state of, 233. unwritten revelations to it, 235. conceptions of the antediluvian inadequate, 236.

THE END.

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FOOTNOTES:

Shakspeare. Hamlet, Act I., Scene V.

“There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy.”

Schlegel seems to have read our, which is the reading of the folio of 1623.--Trans.

The νοὑς of Anaxagoras. A brief, but characteristic sketch of these earlier philosophemes is given in Thirlwall’s History of Greece, vol ii. See, also, Ritter’s History of Philosophy, vol. i--Trans.

Schlegel is here alluding to Condillac and his theory of transformed sensations.--Trans.

Kant. For a full and systematic view or modern German philosophy, see Michelet’s Geschichte d. letzten Systeme d. Phil. in Deutschland, Berlin, 1837-8. Some able and ingenious essays on its errors and abuses are to be found in Fred. Ancillon’s Essais de Philosophie, de Politique, et de Littérature.--Trans.

Jacobi, in his Glauben’s-Philosophie.--Trans.

Fichte’s Wissenschaftslehre.--Trans.

Schelling’s Natur-Philosophie.--Trans.

Schlegel is alluding to those systems which suppose a primary and original essence, which, by its successive spontaneous developments, produce every thing else out of itself. This absolute original of all things was by Schelling, after Spinosa, called natura naturans, while, by a phraseology which happily indicates the identity of the self-developing subject and its objective developments, the totality of the objects derived from it are termed natura naturata.--Trans.

Hegel. For a view of his philosophy, see the Article Hegel, in the Penny Cyclopædia, and Morel’s Speculative Philosophy of Europe in the Nineteenth Century, vol. ii., p. 131.--Trans.

Schlegel is speaking of Byron, and his Cain, a Mystery.--Trans.

“Dein Wissen theilest du mit vorgezogenen Geistern; Die Kunst, o Mensch, hast du allein.” SCHILLER’S Kunstlehre.--Trans.

That by geist, spirit, and not mind merely, is here meant, will be doubted by no one who considers the scriptural basis of these Lectures. Schlegel seems to have had in view 1 Thess., v., 23. In the German geist stands both for mind and spirit, which, however, in English are equivalent neither in use nor meaning. Whenever, therefore, the translator is compelled by the English idiom to translate geist and its derivatives by mind and its cognates, and it is essential to keep in view the identity of the matter by the sameness of expression, he will indicate it by adding the German original in a bracket.

St. John, iii., 8.--Trans.

Leibnitz.--Trans.

It is clear from what follows, that Schlegel used the term Fancy in a wide and general sense, which embraces, first, its original use in ancient philosophy, as the faculty of conception (φαντασια), which reproduces the images of objects whether present or absent; secondly, imagination, which is essential to all authors; and thirdly, fancy, in a narrow sense--or the poetic fancy. It is in this wide sense that the translator employs it after Milton who uses it, as more extensive than imagination, when he says of fancy,

“Of all the external things Which the five watchful senses represent, She forms imaginations, aery shapes.” Par. Lost, Book V.

Indeed the whole of the speech of Raphael in this fifth book contains a striking affinity of thought and idea with Schlegel. We have there man’s triple constituents, body, soul, and spirit--reason and fancy in the soul, of which reason is the being or essence--while discursive reason is appropriated to man, but intuitive reason is made the prerogative of the “purest spirits”--“the pure intelligential substances.”--Trans.

In the original zugetheilte, said of a matter assigned for investigation to a particular judge, or of the judge appointed to examine and report upon it.--Trans.

Vernunft, from Vernehmen.

The Rosetta stone, which led to the hieroglyphical discoveries of Young and of Champollion.--Trans.

“God is a loving Spirit,” page 57.--Trans.

Schlegel is here alluding to, and adapting to the purpose of his illustration, Acts, v., 15, 16.--Trans.

2 Peter, iii., 8.

These words were uttered scarcely twenty years ago, and now beyond Uranus, another planet, whose “vibrations have been long felt upon paper,” is added to the heavenly choir. On the other hand, if Sir Wm. Hamilton’s hopes are realized, will not the discovery of the center around which the solar system revolves establish another point of resemblance between modern astronomy and the Pythagorean system with its central fire; and, also, as Schlegel subsequently implies, that the former has yet further advances to make?--Trans.

Or the central fire, according to Boeckh, around which the whole planetary heavens revolve, and which is also the source of light, which being collected by the visible sun, is transmitted to the earth. By the αντἱχθν or counter-earth, whose revolution is parallel and concentric with that of the earth, Boeckh understands that half of the terrestrial globe which, as turned away from the sun, is in darkness. Sea August. Boeckh “de Platonico systemate cœlestium globorum, et de vere indole astronomiæ Philolaicæ,” or his “Philolaus,” pp. 114-136, and Ideler “Ueber d. Verhaltniss d. Copernicus zum Alterthum,” in the Museum d. Alterthumswissenschaft, Bd. ii., St. ii., § 405, &c.--Trans.

Romans, viii., 20.

Schlegel is alluding to such principles as the “Cogito ergo sum” of Des Cartes, and especially to the cognate axiom of Fichte: “Das ich setzt sich selbst.” “The Me posits or affirms itself.”--Trans.

Hegel.

Daniel, ix., 23. In our authorized translation it stands “greatly beloved,” but in the Hebrew it is as given in the margin, “a man of desires;” in the Septuagint, ἁνἡρ ἑτιθυμἱων.--Trans.

1 Cor., xiii., 13.

Theodicée, or justification of the ways of God in the world. The word originated with Leibnitz, who, in his “Essai de Theodicée sur la bonté de Dieu, la liberté de l’homme et l’origine du mal,” published in 1710, maintained that the existence of moral evil has its origin in the free will of the creature, while metaphysical evil is nothing but the limitation which is involved in the essence of finite beings, and that out of this both physical and moral evil naturally flow. But these finite beings are designed to attain to the utmost felicity they are capable of enjoying, which each, as a part, contributes to the perfection of the whole, which, of the many worlds that were possible, is the very best. On this account it has been called the theory of Optimism.--Trans.

Does not this appearance of a common character among brutes of the same species arise rather from the imperfection of our observation? Is not every sheep an individual to the shepherd?--Trans.

Schlegel appears to have believed in the theory of equivocal generation. But microscopic research and experiments forbid us any longer to believe that fermentative or putrefactive matter spontaneously gives birth to living creatures. Such matters do but furnish the necessary circumstances for hatching the germs or ova which are present in such immense numbers in the atmosphere. The doctrine of equivocal or spontaneous generation seems conclusively refuted by the experiment of Schulze, detailed in volume 23 of Jameson’s Journal. “I filled a glass flask half full with distilled water, in which I had mixed various vegetable and animal substances. I then closed it with a good cork, through which I passed two glass tubes, bent at right angles, the whole being air-tight. It was next placed in a sand-bath and heated until the water boiled violently, and thus all parts had reached a temperature of 212° Fahrenheit. While the watery vapor was escaping by the glass tubes, I fastened at each end an apparatus which chemists employ for collecting carbonic acid; that to the left was filled with sulphuric acid, and the other with a solution of potash. By means of the boiling heat, every thing living and all the germs in the flask or in the tubes were destroyed, and all access was cut off by the sulphuric acid on the one side, and by the potash on the other. I placed this easily-moved apparatus before my window, where it was exposed to the action of light, and also, as I performed my experiments in the summer, to that of heat. At the same time I placed near it an open vessel with the same substances that had been introduced into the flask, and also after having subjected them to a boiling temperature. In order now to renew the air constantly within the flask, I sucked with my mouth, several times a-day, the open end of the apparatus filled with solution of potash; by which process, the air entered my mouth from the flask, through the caustic liquid, and the atmospheric air from without entered the flask through the sulphuric acid. The air was, of course, not altered in its composition by passing through the sulphuric acid into the flask; but if sufficient time was allowed for the passage, all the portions of living matter, or of matter capable of becoming animated, were taken up by the sulphuric acid and destroyed. From the 28th of May until the early part of August, I continued uninterruptedly the renewal of the air in the flask, without being able, by the aid of a microscope, to perceive any living animal or vegetable substance, although, during the whole of the time, I made my observations almost daily on the edge of the liquid; and when at last I separated the different parts of the apparatus, I could not find in the whole liquid the slightest trace of Infusoria, Confervæ, or of Mold. But all the three presented themselves in a few days after I left the flask open. And the open vessel too, which I placed near the apparatus, contained on the following day, Vibriones and Monades, to which were soon added larger Polygastric Infusoria, and afterward, Rotatoria.”--Trans.

Although, in the case of the entozoa, the induction is not very large, still, of some of them it is an established fact that they are generated from ova, and it is therefore a fair presumption that such is the general law, and that these parasitical beings are, in every case, hatched from ova, which are every where present, but remain undeveloped until they meet with the necessary nutriment and heat for their development.--Trans.

Isaiah, lxv., 17.

In this and the following paragraph it is necessary to bear in mind that Schlegel, as a member of the Roman Catholic Church, held the doctrine of a purgatory, which the catechism of the Council of Trent describes as a fire, “in which the souls of the pious are tortured for a certain time, and expiated, that they may be qualified to enter that eternal country into which nothing enters that is unclean.” “Purgatorius ignis, quo piorum animæ ad definitum tempus cruciatæ expiantur, ut eis in æternam patriam ingressus patere possit, in quam nihil coinquinatum ingreditur.”--Cat. Conc. Trid., pars i., art. v., c. 5.--Trans.

Eph., vi., 12; Col., ii., 15, &c.

Dell’ Inferno, Canto III.

“............ quel cattivo coro Degli angeli che non furon rebelli, Nè fur fedeli a Dio, ma per ae foro. Cacciarli i Ciel, per non esser men belli; Nè lo profundo Inferno gli riceve, Ch’ alcuna gloria i rel avrebber d’ elli.”

Thus rendered by Carey:--

“............. with that ill-band Of angels mixed, who nor rebellious proved Nor yet were true to God, but for themselves Were only. From his bounds Heaven drove them, Not to impair his luster; nor the depth Of Hell receives them, lest th’ accursed tribe Should glory thence with exultation vain.”--Trans.

Gal., iii., 24.

The Gnostics and the Manichees.--Trans.

The Arians, with all the other rationalizing sects of Noëtus, Paul of Samosata, Sabellius, and the like.--Trans.

The schism of the East and West--of the Greek and Roman churches--produced by the illegal interference of the bishops of Rome, in the diocese of the Patriarch of Constantinople.--Trans.

Luke xxii., 38.

Rev., xiv., 6.

1 Kings, iii., 16.

The Apocalypse or Revelations of St. John the Divine.--Trans.

Matt., xxiii., 13.

Acts, vii., 22.

Schlegel is apparently alluding to the triumph of Mohammedism in Asia and Africa, and the almost total extinction of Christianity in those quarters of the world.--Trans.

“Die Weltgeschichte ist das Weltgericht.”

SCHILLER’S Ode to Resignation.

The following passage forcibly expresses Schlegel’s thoughts on this point:--“Les individus de l’espèce humaine s’échappent quelquefois aux suites de leurs actions, qui dans la règle doivent être regardées comme les justes châtimens des infractions faites à la loi de Dieu. Les nations ne sauraient s’y soustraire; car leur existence se prolonge et se projette dans un espace immense, où les lois eternelles trouvent leur sanction et leur entier accomplissement. C’est là que la terrible Némésis se déploie tout entière, et exerce sur le crime sa bienfaisante réaction; c’est sur la longue route que décrivent les nations que, dans sa marche lente, silencieuse, mais sûre, elle punit la licence par le despotisme, et le despotisme par l’insurrection, où par la dégénération des peuples; c’est là que l’égoisme et immoralité des peuples, la lâcheté et la faiblesse des souverains et la servilité amènent des résultats aussi terribles qu’inévitables. On peut dire d’eux: ‘Habuerent vitia opatium exemplorum.’”--ANCILLON. Essais de Philosophe, de Politique, et de la Littérature, tom. ii.--Trans.

Voltaire.

In the book of Job we have a picture of this earlier and purer religion of nature, as professed by this Idumæan Gentile, while, in his vindication of himself, we read a testimony to the existence of the beginnings of idolatry in the worship of the host of heaven. xxxi., 5.--Trans.

This statement does not necessarily imply the Romish doctrine of transubstantiation. It is fully met in an unobjectionable sense by the Catholic tenet of the real presence.--Trans.

Schlegel is apparently referring to the Constituent Assembly of the French Revolution.--Trans.

2 Sam., xxiv., 14.

John, viii., 36.

In this and the following sentence Schlegel is alluding to Holland and Poland.--Trans.

The Kaiser was in theory the temporal lord of the whole earth; according to the words of the Sachsen-Spiegel, “Zwei swert liess Got in ertriche zu beschirmene dy Christenheit, dem Pabste das geistliche, den Keiser das werltliche.” “Two swords has God left to the world to protect Christianity; (having given) to the Pope the spiritual, and the temporal to the Emperor.” The claim of the Empire to universal dominion was indicated by the sword pointing to the four points of the heavens, while as the “Holy Empire” it was its duty to exterminate not only the Heathens and the Moslems, but also the false Christians, as the members of the Greek Church were regarded by the West. In the medieval constitution of the Empire, a symbolical character prevails throughout. Seven were its shields: of these the first was borne by the Emperor; the second by the spiritual Electors; the third by the temporal Princes; the fourth and fifth by the Counts and Knights of the Empire; the sixth by their vassals; and the seventh by the free burghers and peasants. Seven, also, was the original number of the Hereditary Electors of the Empire. Three spiritual Princes, the Archbishops of Mayence, Cologne, and Treves, as chancellors, respectively of the Empire, of Burgundy, and of Italy. Four temporal Electors: the Prince Palatine of the Rhine, who, as grand-carver, carried the imperial apple at the coronation; the Duke of Saxony Wittemberg, who, as marshal, carried the sword; the Margrave of Brandenburg, who, as grand-chamberlain, bore the scepter; and the King of Bohemia, who, as cupbearer, presented the cup. The election of the Emperor was held at Frankfort-on-the-Maine; the coronation at Aix; and the new Emperor held his first diet at Nuremberg.--Trans.

2 Tim., iv., 7.

The words in the bracket are not in the original. As a loyal priest of a true branch of that Church which is built on the foundation of the Apostles, the translator could not help to give currency to such a misrepresentation of it. Henry VIII. can stand on his own merits, or, rather, demerits. It seems, however, to be what Schlegel would call an historical retribution, that the universal supremacy claimed by the bishops of Rome, as it was confirmed by a Phocas, should be first shaken by a Henry VIII.--Trans.

Pius VII.

Cshatriyas. (See “Philosophy of History,” p. 146.)

See Philosophy of Life, p. 25.

See quotation from the “Die Kunstlehre” of Schiller, “Philosophy of Life,” p. 25.

Alexander von Humboldt.

The passages thus indicated were marked by Schlegel himself for revision.

Shakspeare. Hamlet, Act i., Scene v.

Philosophy of Life, p. 113.

St. James, c. ii., v. 5.

In the original the three terms are--Gewissen, Wissen, and Gewissheit.

The three primary vowels, according to Bopp and Grimm, are a, i, u, e and o being dipthongal compounds of ai and ao respectively. The former appears from a comparison between the Greek σφαιρα, Latin sphæra, and our sphere; or, again, from Μουσαι, Musæ, pronounced by us Musā; or from the Ionic form ης, of dat. plur. αις. To prove that au gives o, it will be sufficient from many instances to give one:--the Latin pauci, in the Spanish and Italian dialects of the Romance is poco.

The simple alphabet of ten elementary sounds may stand thus:--

Three vowels a, i, u. Three consonants p, t, k, or b, d, g in the mediate form, given as by Schlegel. Three liquids l, n, r. Sibilant s.--Trans.

On the Hebrew alphabet, see Latham’s “The English Language,” p. 184.--Trans.

“Die Zeit hat Glauben nicht, noch Liebe; Wo wäre dann die Hoffnung die ihr bleibe?”

The philosophy of Schelling professed to be a system of identity, and had for its basis the principle of the sameness of subject and object.--See Philosophy of Life, note, p. 20.--Trans.

Schlegel is here again alluding to the philosophy of Schelling.--Trans.

Our language can not give the etymological connection of the thoughts in this sentence. The original is: Die zweyte wäre dann ein Empfinden, nämlich das volle gewisse In sich finden einer Wahrehit.

* * * * *

Typographical errors corrected by the etext transcriber:

these rerespects=> these respects {pg 12}

genuiue longing=> genuine longing {pg 39}

however often and painsfully=> however often and painfully {pg 80}

the the whole human race=> the whole human race {pg 116}

there will over remain=> there will ever remain {pg 118}

the world out of eunui=> the world out of ennui {pg 128}

pride and siffneckedness=> pride and stiffneckedness {pg 207}

that can can extricate=> that can extricate {pg 227}

numbered=> numberbered {pg 244}

betwen the imperial and the=> between the imperial and the {pg 279}

from beginnind to end; into a gespotism=> from beginning to end; into a despotism {pg 298}

extremly=> extremely {pg 298}

mamely=> namely {pg 323}

characteristies=> characteristics {pg 323}

some higher impluse=> some higher impulse {pg 328}

external realtions=> external relations {pg 345}

passed though the first=> passed through the first {pg 350}

confusion of lanage=> confusion of language {pg 355}

necessarrily=> necessarily {pg 367}

explaning=> explaining {pg 385}

Sancrit=> Sanscrit {pg 389}

adopted thoughout Asia=> adopted throughout Asia {pg 390}

considered perfecly deaf=> considered perfectly deaf {pg 435}

die ihr blebe=> die ihr bleibe {pg 457 note}

scienitfic imagination=> scientific imagination {pg 491}

deficiences=> deficiencies {pg 499}

if the term be perferred=> if the term be prerferred {pg 504}

materialzing system=> materializing system {pg 521}

patience esssential to the pursuit of, 199.=> patience essential to the pursuit of, 199. {pg 549}