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If the bold declaration of Fortlage, that in Kant the system of absolute truth appeared, is true of any one part of his philosophy, it is true of the practical part, in which Christian morality has found its scientific expression.
Fischer, Sengler, und Fortlage ermöglichten Philosophie der That, 1860, pp. 226-357. Realism: Herbart.% Johann Friedrich Herbart was scientifically the most important among the philosophers of the opposition.
If the Fichtean Science of Knowledge could be separated from its difficult method, which it is impossible ever to make comprehensible to the unphilosophical mind, it would be called to take the place of religion. The journals Im Neuen Reich, 1881, No. 24, and Die Gegenwart, 1882, No. 34, contained warmly written notices of Fortlage by J. Volkelt.
Born in 1806 at Osnabrück, and at his death in 1881 a professor in Jena, Fortlage shared with Beneke an impersonality of character, as well as the fate of meeting with less esteem from his contemporaries than he merited by the seriousness and originality of his thinking.
It is not a transformation, but a completion of the earlier system; the doctrine promulgated in Berlin continues to be idealistic, as that advanced in Jena had itself been pantheistic this is the opinion of Fortlage and Harms, in agreement with the philosopher himself and with his son.
Fortlage characterizes his psychological method in the criticism of which F.A. Lange fails to show the justice for which he is elsewhere to be commended as observation by the inner sense.
Psychology is the empirical test for the metaphysical calculus of the Science of Knowledge. In regard to the absolute Fortlage is in agreement with Krause, the younger Fichte, Ulrici, etc., and calls his standpoint transcendent pantheism.
In the first place, consciousness, as the active form of representation, must be separated from that of which we are conscious, from the "content of representation," which is in itself unconscious, but capable of coming into consciousness. Next Fortlage seeks to determine the laws of these two factors.
Pleasure + effort-image = impulse. In his metaphysical convictions, to which he gave expression in his Exposition and Criticism of the Arguments for the Existence of God, 1840, among other works, Fortlage belongs to the philosophers of identity.
Consciousness, on the other hand, which for Fortlage coincides with the ego or self, is treated as the presupposition of all representations, not as their result it is underived activity. The listening and watching of the hunter when waiting for the game is only a prolongation of the same consciousness which accompanies all less exciting representations.
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