makes the ground of obligation in morality consist in obedience toward
God, and its content in perfection. Among the other opponents of the
Wolffian philosophy, we may mention the theologian Budde(us)[3]
_(Institutiones Philosophiae Eclecticae_, 1705); Darjes (who taught in Jena
and Frankfort-on-the-Oder; _The Way to Truth_, 1755); and Crousaz (1744).

[Footnote 1: Ruediger: _Disputatio de eo quod Omnes Idea Oriantur a
Sensione_, 1704; _Philosophia Synthetica_, 1707; _Physica Divina_, 1716;
_Philosophia Pragmatica_, 1723.]

[Footnote 2: Crusius: _De Usu et Limitibus Principii Rationis_, 1743;
_Directions how to Live a Rational Life_ (theory of the will and of
ethics), 1744; _A Sketch of the Necessary Truths of Reason_, 1745; _Way to
the Certainty and Trustworthiness of Human Knowledge_, 1747.]

[Footnote 3: J.J. Brucker _(Historia Critica Philosophiae_, 5 vols.,
1742-44; 2d ed., 6 vols., 1766-67) was a pupil of Budde.]

%3. The Illumination as Scientific and as Popular Philosophy.%

After a demand for the union of Leibnitz and Locke, of rationalism and
empiricism, had been raised within the Wolffian school itself, and still
more directly in the camp of its opponents, under the increasing influence
of the empirical philosophy of England,[1] eclecticism in the spirit of
Thomasius took full possession of the stage in the Illumination period.
There was the less hesitation in combining principles derived from entirely
different postulates without regard to their systematic connection, as
the interest in scholastic investigation gave place more and more to the
interest in practical and reassuring results. Metaphysics, noetics, and
natural philosophy were laid aside as useless subtleties, and, as in the
period succeeding Aristotle, man as an individual and whatever directly
relates to his welfare--the constitution of his inner nature, his duties,
the immortality of the soul, and the existence of God--became the exclusive
subjects of reflection. The fact that, besides ethics and religion,
psychology was chosen as a favorite field, is in complete harmony with the
general temper of an age for which self-observation and the enjoyment of
tender and elevated feelings in long, delightfully friendly letters and
sentimental diaries had become a favorite habit. Hand in hand with this
narrowing of the content of philosophy went a change in the form of
presentation. As thinkers now addressed themselves to all cultivated
people, inte