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However far Spencer may seem to be from Kant, however ignorant, indeed, he may have been of Kantianism, he felt, nevertheless, at his first contact with the biological sciences, the direction in which philosophy could continue to advance without laying itself open to the Kantian criticism. But he had no sooner started to follow the path than he turned off short.
Many have judged it unwise and have deprecated that long immersion in Kantian metaphysic.
According to De Grazia judgment is observation, not connection; it finds out the relations contained in the data of sensation; it discovers, but does not produce them. Colecchi reduces the Kantian categories to two, substance and cause. Testa, Borelli , and, among the younger men, Cantoni, are Kantians; Labriola is an Herbartian.
Therefore, although the Kantian philosophy is established as far as its inner content is concerned, there is still need of earnest work to systematize the fragments and results which he gives into a firmly connected and impregnable whole. The Wissenschaftslehre takes this completion of idealism for its mission.
In the Kantian school, however, these complementary elements, empirical result, transcendental or metaphysical, properly speaking, pro-physical method, were divorced, and the one emphasized, favored, and further developed at the expense of the other.
They kept out for a long time the Kantian philosophy, Romanticism, Pessimism, Higher Criticism, German music, French painting, and one knows not how many other of the intellectual experiments that made life worth living, or not worth living, to nineteenth-century Europe. Their insularity, spiritual as well as geographical, has whetted the edge of a thousand flouts and gibes.
"Ought, therefore can," some Kantian will retort. To which we shall demur: "Cannot, therefore ought not." And life cannot submit itself to reason, because the end of life is living and not understanding. Again, there are those who talk of the religious duty of resignation to mortality. This is indeed the very summit of aberration and insincerity.
He had followed the hem of Truth to the mocking horizon: he had in turn fanatically adopted every philosophical system Peripatetic, Spinozist, Leibnozist, Leibnitzian, Kantian and what did he know now he was going beyond the horizon? Nothing. He had won a place among the thinkers of Germany.
It has been claimed by a recent critic that Fichte was the first modern philosopher to humanise morals. He completely rejected the individualistic conception which underlay Kantian as well as Christian ethics. He asserted that the true motive of morality is not the salvation of the individual man but the Progress of humanity. In fact, with Fichte Progress is the principle of ethics.
He replied that he was glad if he had ideas without knowing it and could actually see them with his eyes, Schiller defended himself suavely as a good Kantian, and the men separated, each in a docile mood with respect to the other.
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