th as a combined act of representation, feeling, and will, in which one
of these three elements may predominate--though feeling forms the inmost
kernel of the theoretical and practical activities as well--and, as
the objective correlate of faith, grace (revealing, redeeming, and
sanctifying), which elevates man above peripheral and phenomenal dependence
on the world, and frees him from it, through his becoming conscious of his
central and metaphysical dependence upon God. The metaphysics of religion
(in theological, anthropological, and cosmological sections) proves
by induction from the facts of religion the existence, omnipotence,
spirituality, omniscience, righteousness, and holiness of the All-one,
which coincides with the moral order of the world. Further, it proves the
need and the capacity of man for redemption from guilt and evil--here three
spheres of the individual will are distinguished, one beneath God, one
contrary to God, and one conformable to God, or a natural, an evil, and a
moral sphere--and, preserving alike the absoluteness of God and the reality
of the world, shows that it is not so much man as God himself, who, as the
bearer of all the suffering of the world, is the subject of redemption.
The ethics of religion discusses the subjective and objective processes of
redemption, namely, repentance and amendment on the part of the individual
and the ecclesiastical _cultus_ of the future, which is to despise symbols
and art.

It is to Hartmann's credit, though the fact has not been sufficiently
appreciated by professional thinkers, that in a time averse to speculation
he has devoted his energies to the highest problems of metaphysics, and in
their elaboration has approached his task with scientific earnestness and
a comprehensive and thorough consideration of previous results. Thus
the critique of ethical standpoints in the historical part of the
_Phenomenology of the Moral Consciousness_, especially, contains much that
is worthy of consideration; and his fundamental metaphysical idea, that the
absolute is to be conceived as the unity of will and reason, also deserves
in general a more lively assent than has been accorded to it, while his
rejection of an infinite consciousness has justly met with contradiction.
It has been impossible here to go into his discussions in the philosophy of
nature--they cannot be described in brief--on matter (atomic forces), on
the mechanical and teleological views of life and