ltitude of its members, which
cannot be increased, constitutes the divine state. Krause's most important
work is his philosophy of right and of history, with its marks of a highly
keyed idealism. He treats human right as an effluence of divine right;
besides the state or legal union, he recognizes many other
associations--the science and the art union, the religious society, the
league of virtue or ethical union. His philosophy of history
(_General Theory of Life_, edited by Von Leonhardi, 1843) follows the
Fichteo-Hegelian rhythm, unity, division, and reunion, and correlates the
several ages with these. The first stage is germinal life; the second,
youth; the third, maturity. The culmination is followed by a
reverse movement from counter-maturity, through counter-youth, to
counter-childhood, whereupon the development recommences--without
cessation. It is to be regretted that this noble-minded man joined to his
warm-hearted disposition, broad outlook, and rigorous method a heated
fancy, which, crippling the operation of these advantageous qualities,
led his thought quite too far away from reality. Ahrens, Von Leonhardi,
Lindemann, and Roeder may be mentioned as followers of Krause.

[Footnote 1: On Krause cf. P. Hohlfeld, _Die Krausesche Philosophic_, 1879;
B. Martin, 1881; R. Eucken, _Zur Erinnerung an Krause, Festrede_, 1881.
From his posthumous works Hohlfeld and Wuensche have published the _Lectures
on Aesthetics_, the _System of Aesthetics_ (both 1882), and numerous other
treatises.]

%3. The Philosophers of Religion.%

Franz (von) Baader, the son of a physician, was born in Munich in 1765,
resided there as superintendent of mines, and, from 1826, as professor
of speculative dogmatics, and died there also in 1841. His works, which
consisted only of a series of brief treatises, were collected (16 vols.,
1851-60) by his most important adherent, Franz Hoffman[1] (at his death in
1881 professor in Wuerzburg). Baader may be characterized as a mediaeval
thinker who has worked through the critical philosophy, and who, a
believing, yet liberal Catholic, endeavors to solve with the instruments
of modern speculation the old Scholastic problem of the reconciliation of
faith and knowledge. His themes are, on the one hand, the development
of God, and, on the other, the fall and redemption, which mean for him,
however, not merely inner phenomena, but world-events. He is in sympathy
with the Neoplatonists, with Augustine, wit