ntered on its supremacy a
division in the school was called forth by Strauss's _Life of Jesus_(1835).
The differences were brought to light by the discussion of religious
problems, in regard to which Hegel had not expressed himself with
sufficient distinctness. The relation of knowledge and faith, as he had
defined it, admitted of variant interpretations and deductions, and this in
favor of Church doctrine as well as in opposition to it. Philosophy has the
same content as religion, but in a different form, _i.e._, not in the form
of representation, but in the form of the concept--it transforms dogma into
speculative truth. The conservative Hegelians hold fast to the identity of
content in the two modes of cognition; the liberals, to the alteration
in form, which, they assert, brings an alteration in content with it.
According to Hegel the lower stage is "sublated" in the higher, _i.e._,
conserved as well as negated. The orthodox members of the school emphasize
the conservation of religious doctrines, their justification from the side
of the philosopher; the progressists, their negation, their overcoming by
the speculative concept. The general question, whether the ecclesiastical
meaning of a dogma is retained or to be abandoned in its transformation
into a philosopheme, divides into three special questions, the
anthropological, the soteriogical, and the theological. These are: whether
on Hegelian principles immortality is to be conceived as a continuance
of individual existence on the art of particular spirits, or only as the
eternity of the universal reason; whether by the God-man the person of
Christ is to be understood, or, on the other hand, the human species, the
Idea of Humanity; whether personality belongs to the Godhead before the
creation of the world, or whether it first attains to self-consciousness
in human spirits, whether Hegel was a theist or a pantheist, whether he
teaches the transcendence or the immanence of God. The Old Hegelians defend
the orthodox interpretation; the Young Hegelians oppose it. The former,
Goeschel, Gabler, Hinrichs, Schaller (died 1868; _History of the Philosophy
of Nature since Bacon_, 1841 _seq_.), J.E. Erdmann in Halle (1805-92; _Body
and Soul_, 1837; _Psychological Letters_, 1851, 6th ed., 1882; _Earnest
Sport_, 1871, 4th ed., 1890), form, according to Strauss's parliamentary
comparison carried out by Michelet, the "right"; the latter, Strauss,
Feuerbach, Bruno Bauer, and A. Ruge,