able. But science is able
to prove this much, that the belief in a suprasensible world, in the
indestructibility of that which alone has worth, and in the freedom of
the intelligible character, which the will demands, is not scientifically
impossible. Since, according to formal rationalism, the whole order of
nature is a creation of the understanding, and hence atomism and mechanism
are only forms of representation, valid, no doubt, for our peripheral point
of view, but not absolutely valid, since, further, the empirical view of
the world apart from the Idea of the divine unity of the world (which, it
is true, is incapable of theoretical realization) would lack completion,
the immediate conviction of the heart in regard to the power of the good is
in no danger of attack from the side of science, although this can do no
further service for faith than to remove the obstacles which oppose it. The
will, not the intellect, determines the view of the world; but this is only
a belief, and in the world of representation, the intelligible world, with
which the will brings us into relation, can come before us only in the form
of symbols.--While Albrecht Krause (_The Laws of the Human Heart, a Formal
Logic of Pure Feeling_, 1876) and A. Classen (_Physiology of the Sense of
Sight_, 1877) are strict followers of Kant, J. Volkelt (_Analysis of the
Fundamental Principles of Kant's Theory of Knowledge_, 1879) has traced the
often deplored inconsistencies and contradictions in Kant down to their
roots, and has shown that in Kant's thinking, which has hitherto been
conceived as too simple and transparent, but which, in fact, is extremely
complicated and struggling in the dark, a number of entirely heterogeneous
principles of thought (skeptical, subjectivistic, metaphysico-work,
rationalistic, _a priori_, and practical motives) are at which, conflicting
with and crippling one another, make the attainment of harmonious results
impossible. Benno Erdmann (p. 330) and Hans Vaihinger (pp. 323 note, 331)
have given Kant's principal works careful philological interpretation.

Among the various differences of opinion which exist within the neo-Kantian
ranks, the most important relates to the question, whether the individual
ego or a transcendental consciousness is to be looked upon as the executor
of the _a priori_ functions. In agreement with Schopenhauer and with Lotze,
who makes the subjectivity of space, time, and the pure concepts parallel
wit