rom that time for about twenty years,(708) until the foundation of
Berlin, the first university in Germany. In it alone the philosophy of
Kant became naturalized.(709) Some of the ablest men in Germany were its
Professors; and about this time Jena and Weimar became the stronghold of
free thought.

Except in the case of Herder,(710) the literary influence was not directly
influential on theology. But it gave moral support to theological
movement; though ultimately, by introducing a truer and more subjective
appreciation of human nature, it was the means of generating the deep
insight in the critical taste of thinking men which furnished the
death-blow to rationalism. The same remark is true of the effects of the
philosophy of Kant.(711) Its ultimate result was valuable in removing the
eudaemonism common in ethics, and turning men's attention to the moral law
within. But its immediate effects were to reinforce the appeal to reason,
and to destroy revelation by leaving nothing to be revealed.

The nature of this system, so far as is necessary for our purpose, may be
soon told. Kant, dissatisfied with the distrust in the human faculties
induced by the scepticism of Hume, and the one-sided sensationalism of
Condillac, carried a penetrating analysis into the human faculties;(712)
attempting to perform with more exactness the work of Locke, to measure
the human mind, which is the sounding-line, before fathoming the ocean of
knowledge. Like Copernicus inverting astronomy, he reversed metaphysics,
by referring classes of ideas to inward causes which before had been
referred to outer.

He detected, as he supposed, innate forms of thought(713) in the mental
structure, which form the conditions under which knowledge is possible.
When he applied his system to give a philosophy of ethics and religion, he
asserted nobly the law of duty written in the heart,(714) but identified
it with religion. Religious ideas were regarded as true regulatively, not
speculatively. Revelation was reunited with reason, by being resolved into
the natural religion of the heart. Accordingly, the moral effect of this
philosophy was to expel the French materialism and illuminism,(715) and to
give depth to the moral perceptions: its religious effect was to
strengthen the appeal to reason and the moral judgment as the test of
religious truth; to render miraculous communication of moral instruction
useless, if not absurd; and to reawaken the attempt, which had