g is higher than myself; I use men and use up
the world for my own pleasure. I seek to be and have all that I can be
and have; I have a right to all that is within my power. Morality is a
delusion, justice, like all Ideas, a phantom. Those who believe in ideals,
and worship such generalities as self-consciousness, man, society, are
still deep in the mire of prejudice and superstition, and have banished the
old orthodox phantom of the Deity only to replace it by a new one. Nothing
whatever is to be respected.

* * * * *

Among the opponents of the Hegelian philosophy the members of the "theistic
school," who have above been designated as semi-Hegelians, approximate it
most closely. These endeavor, in part retaining the dialectic method, to
blend the immanence of the absolute, which philosophy cannot give up and
concerning which Hegel had erred only by way of over-emphasis, with the
transcendence of God demanded by Christian consciousness, to establish a
theism which shall contain pantheism as a moment in itself. God is present
in all creatures, yet distinct from them; he is intramundane as well as
extramundane; he is self-conscious personality, free creative spirit,
is this from all eternity, and does not first become such through the
world-development. He does not need the world for his perfection, but out
of his goodness creates it. Philosophy must begin with the living Godhead
instead of beginning, like Hegel's Logic, with the empty concept of being.
For the categories--as Schelling had already objected--express necessary
forms or general laws only, to which all reality must conform, but which
are never capable of generating reality; the content which appears in them
and which obeys them, can only be created by a Deity, and only empirically
cognized. This is the standpoint of Christian Hermann Weisse[1] in Leipsic
(1801-66), Karl Philipp Fischer[2] in Erlangen (1807-85), Immanuel Hermann
Fichte[3] (1797-1879; 1842-65 professor in Tuebingen), and the follower of
Schleiermacher, Julius Braniss in Breslau (1792-1873). The following hold
similar views, influenced, like Weisse and K. Ph. Fischer, by Schelling:
Jacob Sengler of Freiburg (1799-1878; _The Idea of God_, 1845 _seq_.),
Leopold Schmid of Giessen (1808-69; cf. p. 516, note), Johannes Huber
(died 1879), Moritz Carriere[4] (born 1817), both in Munich, K. Steffensen
of Basle (1816-88; _Collected Essays_, 1890), and Karl Heyder in Erlange