Sharer follows Roese. Friedrich Rohmer
(died 1856): _Science of God, Science of Man_, in _Friedrich Rohmer's
Wissenschaft und Leben_, edited by Bluntschli and Rud. Seele, 6 vols.,
1871-92.]

Anton Guenther (engaged in authorship from 1827; _Collected Writings_, 1881;
_Anti-Savarese_, edited with an appendix by P. Knoodt), who in 1857
was compelled to retract his views, invokes the spirit of Descartes in
opposition to the Hegelian pantheism. In agreement with Descartes,
Guenther starts from self-consciousness (in the ego being and thought are
identical), and brings not only the Creator and the created world, but also
nature (to which the soul is to be regarded as belonging) and spirit into
a relation of exclusive opposition, yet holds that in man nature (body and
soul) and spirit are united, and that they interact without prejudice to
their qualitative difference. J.H. Pabst (died in 1838 in Vienna), Theodor
Weber of Breslau, Knoodt of Bonn (died 1889), V. Knauer of Vienna and
others are Guentherians.

Adolf Trendelenburg[1] of Berlin, the acute critic of Hegel and Herbart,
in his own thinking goes back to the philosophy of the past, especially to
that of Aristotle. Motion and purpose are for him fundamental facts, which
are common to both being and thinking, which mediate between the two, and
make the agreement of knowledge and reality possible. The ethical is a
higher stage of the organic. Space, time, and the categories are forms of
thought as well as of being; the logical form must not be separated from
the content, nor the concept from intuition. We must not fail to mention
that Trendelenburg introduced a peculiar and fruitful method of treating
the history of philosophy, viz., the historical investigation of particular
concepts, in which Teichmueller of Dorpat (1832-88; _Studies in the History
of Concepts_, 1874; _New Studies in the History of Concepts_, 1876-79;
_The Immortality of the Soul_, 2d ed., 1879; _The Nature of Love_, 1880;
_Literary Quarrels in the Fourth Century before Christ_, 1881 and 1884),
and Eucken of Jena (cf. pp. 17 and 623) have followed his example. Kym in
Zurich (born 1822; _Metaphysical Investigations_, 1875; _The Problem of
Evil_, 1878) is a pupil of Trendelenburg.

[Footnote 1: Trendelenburg: _Logical Investigations_, 1840, 3d ed., 1870;
_Historical Contributions to Philosophy_, 3 vols., 1846, 1855, 1867;
_Natural Law on the Basis of Ethics_, 1860, 2d ed., 1868. On Trendelenburg
cf. Euc