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After a while it came to Captain Marschner's consciousness that some one was hissing into his left ear. He turned his head and saw Weixler running beside him, scarlet in the face. "What is it?" he asked, involuntarily slowing down from a run to a walk. "Captain, I beg to announce that an example ought to be instituted! That coward Simmel is demoralizing the whole company.
She appeals to him by no means only because she can gratify the lower desires of sex, but also because she is, in her way, an artist, an expert in the art of feminine exploitation, a leader of feminine fashions. For she is this, and there are, as Simmel has stated in his Philosophie der Mode, good psychological reasons why she always should be this.
Dillenburg Programme, 1889; Hinneberg, Die philosophischen Grundlagen der Geschichtswissenschaft in Sybel's Historische Zeitschrift, vol. lxiii. 1889; A. Dippe, Das Geschichtsstudium mit seinen Zielen und Fragen, 1891; Georg Simmel, Die Probleme der Geschichtsphilosophie, 1892.
As for the German historians, they are not translated, so I do not know them. I have read only a few essays of Simmel, which I think extremely keen, and Stewart Chamberlain's book upon the foundations of the nineteenth century, which, if the word France were to be substituted for the word Germany, might easily have been the production of an advanced nationalist of the Action Francaise.
When we turn to the great neo-Kantian movement, we find alongside of discussions concerning psychological questions important ethical aspects presenting themselves. G. Simmel point in the same direction. Professors Husserl, Lipps, and Vaihinger, as their most recent important books show, work on lines which insist on bringing life as it is and as it ought to be into their systems.
The literature of moral philosophy has been substantially enriched by Wundt, Ethik, 1886, 2d ed., 1892; and Friedrich Paulsen, System der Ethik, 1889, 2d ed., 1891. Ziegler, Sittliches Sein und Werden, 2d ed., 1890; G. Simmel, Einleitung in die Moralwissenschaft, vol. i. 1892.
He breathed in relief when the wandering eyes at last found their way back and fastened themselves on his face with a look of anxious inquiry in them. "Simmel!" he cried again, and grasped his hand, which trembled toward the wound. "Simmel, don't you know me?" Simmel nodded. His eyes widened, the corners of his mouth drooped. "It hurts Captain hurts so!" came from the shattered breast.
In Germany the name of Simmel offers itself as that of a humanist of the most radical sort. Mach and his school, and Hertz and Ostwald must be classed as humanists. The view is in the atmosphere and must be patiently discussed. The best way to discuss it would be to see what the alternative might be. What is it indeed?
It may perhaps be thought by some that this movement represented on a higher plane that love of distruction, or, as we should better say, that spirit of revolt and aspiration, which Simmel finds to mark the intellectual and artistic activity of those who are unclassed or dubiously classed in the social hierarchy.
Simmel teaches that religion is the resultant of the reactions of the individual with his group fellows, and with the group as a whole. Christian folk are accustomed to express this by calling one another "brothers" and "sisters," meaning clearly that religion is a social experience.
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