osition to the twofold division of Aristotle and Wolff into "cognition
and appetition," he established the equal rights of the faculty of
feeling--which had previously been defended by Sulzer (1751), the aesthetic
writer, and by Mendelssohn (1755, 1763, 1785). Besides Tetens, the
following should be mentioned among the psychologists: Tetens's opponent,
Johann Lossius (1775), an adherent of Bonnet; D. Tiedemann (_Inquiries
concerning Man_, from 1777), who was estimable also as a historian of
philosophy (_Spirit of Speculative Philosophy_, 1791-97); Von Irwing
(1772 _seq_.; 2d ed., 1777); and K. Ph. Moriz (_Magazin zur
Erfahrungsseelenlehre_, from 1785). Basedow (died 1790), Campe (died 1818),
and J.H. Pestalozzi (1745-1827) did valuable work in pedagogics.

[Footnote 1: Sensation gives the content, and the understanding
spontaneously produces the form, of knowledge. The only objectivity of
knowledge which we can attain consists in the subjective necessity of the
forms of thought or the ideas of relation. Perception enables us to cognize
phenomena only, not the true essence of things and of ourselves, etc.]

One of the clearest and most acute minds among the philosophers of the
Illumination was the deist Hermann Samuel Reimarus[1] (1694-1768), from
1728 professor in Hamburg. He attacks atheism, in whatever form it may
present itself, with as much zeal and conviction as he shows in breaking
down the belief in revelation by his inexorable criticism (in his
_Defense_, communicated in manuscript to a few friends only). He obtains
his weapons for this double battle from the Wolffian philosophy. The
existence of an extramundane deity is proved by the purposive arrangement
of the world, especially of organisms, which aims at the good--not merely
of man, as the majority of the physico-theologists have believed, but--of
all living creatures. To believe in a special revelation, _i.e._, a
miracle, in addition to such a revelation of God as this, which is granted
to all men, and is alone necessary to salvation, is to deny the perfection
of God, and to do violence to the immutability of his providence. To these
general considerations against the credibility of positive revelation
are to be added, as special arguments against the Jewish and Christian
revelations, the untrustworthiness of human testimony in general, the
contradictions in the biblical writings, the uncertainty of their meaning,
and the moral character of the persons regar