periods of time;
he stands to one side, though it is true he is the most important figure
among these who occupy such a position.

The first to give his adherence to Herbart in essential positions, and so
to furnish occasion for the formation of an Herbartian school, was Drobisch
(born 1802), in two critiques which appeared in 1828 and 1830. Besides
Drobisch, from whom we have valuable discussions of Logic (1836, 5th ed.,
1887) and Empirical Psychology (1842), and an interesting essay on _Moral
Statistics and the Freedom of the Will_ (1867), L. Struempell (born 1812;
_The Principal Points in Herbart's Metaphysics Critically Examined_, 1840),
is a professor in Leipsic. The organ of the school, the _Zeitschrift
fuer exakte Philosophie_, now edited by Fluegel (the first volume, 1860,
contained a survey of the literature of the school), was at first issued
by T. Ziller, the pedagogical thinker, and Allihn. The _Zeitschrift fuer
Voelkerpsychologie und Sprachwissenschaft_, from 1859, edited by M. Lazarus
(born 1824; _The Life of the Soul_, 3 vols., 1856 _seq_., 3d ed., 1883
_seq_.) and H. Steinthal (born 1823; _The Origin of Language_, 4th ed.,
1888; _Sketch of the Science of Language_, part i. 2d ed., 1881; _General
Ethics_, 1885) of Berlin, also belongs to the Herbartian movement.
Distinguished service has been done in psychology by Nahlowsky (_The Life
of Feeling_, 1862, 2d. ed., 1884), Theodor Waitz in Marburg (1821-84;
_Foundation of Psychology_, 1846; _Text-book of Psychology_, 1849), and
Volkmann in Prague (1822-77; _Text-book of Psychology_, 3d. ed., by
Cornelius, 1884 and 1885); while Friedrich Exner (died 1853) was formerly
much spoken of as an opponent of the Hegelian psychology (1843-44). Robert
Zimmermann in Vienna (born 1824) represents an extreme formalistic tendency
in aesthetics (_History of Aesthetics_, 1858; _General Esthetics as Science
of Form_, 1865; further, a series of thorough essays on subjects in the
history of philosophy). Among historians of philosophy Thilo has given a
rather one-sided representation of the Herbartian standpoint. The school's
philosophers of religion have been mentioned above (p. 532). Beneke, whom
we have joined with Fries on account of his anthropological standpoint,
stands about midway between Herbart and Schopenhauer. He shares in the
former's interest in psychology, in the latter's foundation of metaphysical
knowledge on inner experience, and in the dislike felt by both for He