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The given forms Herbart calls them experience-concepts contain contradictions. How can these contradictions be removed? We may neither simply reject the concepts which are burdened with contradictions, for they are given, nor leave them as they are, for the logical principium contradictionis requires that the contradiction as such be rooted out.
This intellectualist thesis is of early date; it will be found in Herbart, who, by-the-by, gave it a peculiar form, by causing the play of images to intervene in the formation of the feelings. However, this particular point is of slight Importance.
Pestalozzi, the great Swiss educational reformer, Froebel, the German apostle of childhood, and Herbart, the psychological genius of the Fatherland, were disciples of Rousseau and worked out from his point of view, trying to put it into practise in the school-rooms. And here was the firing line in education for many a long day.
These limits constitute what Herbart called his "circle of thought," and they differ for everyone. That briefly is what I consider to be the case with my own mind, and I believe it is the case with everyone's. Most minds, it seems to me, are similar, but none are absolutely alike in character or in contents.
Among historians of philosophy Thilo has given a rather one-sided representation of the Herbartian standpoint. Beneke, whom we have joined with Fries on account of his anthropological standpoint, stands about midway between Herbart and Schopenhauer.
But so departing a little, let me borrow a phrase from Herbart and identify myself more particularly with my mental self. It seems to me that I may speak of myself as a circle of thought and experience hung between these two imperfectly understood worlds of the internal and the external and passing imperceptibly into the former.
Herbart says, "Characters with ruling plans are energetic; characters with ruling maxims are virtuous." This is true, since a continuous plan subsidizes the forces that would without it run to waste, and a deliberately chosen authority girds and guides the soul from perilous dallying and dissipation.
With Herbart, therefore, a many-sided, harmonious interest promotes will-energy through all the efforts of learning from childhood up, and when the work of general education has been completed, the youth is ready to launch out into the world with a strong, healthy appetite for information in many directions. The best fruitage of such a course will follow in the years that succeed school life.
For aught this argument proves, then, we may continue to believe that one thing can be known by many knowers. But the denial of one thing in many relations is but one application of a still profounder dialectic difficulty. Man can't be good, said the sophists, for man is man and good is good; and Hegel and Herbart in their day, more recently H. Spir, and most recently and elaborately of all, Mr.
Later he had an Hegelian period, but found in Herbart a corrective, and at last decided upon Sanskrit and other ancient languages, because he felt that he must know something that no other knew, and also that the Germans had then heard only the after-chime and not the real striking of the bells of Indian philosophy.
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