guage. On Wagner cf. L. Rabus,
1862.]

[Footnote 2: Troxler: _Glances into the Nature of Man_, 1812;
_Metaphysics_, 1828; _Logic_, 1830.]

The relatively limited reputation enjoyed in his own time and to-day by
Friedrich Krause[1] (born in Eisenberg 1781; habilitated in Jena 1802;
lived privately in Dresden; became a _Privatdocent_ in Goettingen from 1824;
and died at Munich 1832; _Prototype of Humanity_, 1812, and numerous other
works) has been due, on the one hand, to the appearance of his more gifted
contemporary Hegel, and, on the other, to his peculiar terminology. He not
only Germanized all foreign words in a spirit of exaggerated purism, but
also coined new verbal roots, _(Mael, Ant, Or, Om)_ and from these formed
the most extraordinary combinations (_Vereinselbganzweseninnesein,
Oromlebselbstschauen_). His most important pupil, Ahrens (professor in
Leipsic, died 1874; _Course of Philosophy_, 1836-38; _Natural Right_,
1852), helped Krause's doctrine to gain recognition in France and Belgium
by his fine translations into French; while it was introduced into Spain by
J.S. del Rio of Madrid (died 1869).--Since the finite is a negative, the
infinite a positive concept, and hence the knowledge of the infinite
primal, the principle of philosophy is the absolute, and philosophy itself
knowledge of God or the theory of essence. The Subjective Analytic Course
leads from the self-viewing of the ego up to the vision of God; the
Synthetic Course starts from the fundamental Idea, God, and deduces from
this the partial Ideas, or presents the world as the revelation of God. For
his attempted reconciliation of theism and pantheism Krause invented the
name panentheism, meaning thereby that God neither is the world nor stands
outside the world, but has the world in himself and extends beyond it. He
is absolute identity, nature and reason are relative identity, viz., the
identity of the real and ideal, the former with the character of reality,
the latter with the character of ideality. Or, the absolute considered from
the side of its wholeness (infinity) is nature, considered from the side of
its selfhood (unconditionality) is reason; God is the common root of both.
Above nature and reason is humanity, which combines in itself the highest
products of both, the most perfect animal body and self-consciousness. The
humanity of earth, the humanity known to us, is but a very small portion of
the humanity of the universe, which in the mu