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Updated: June 10, 2025
Thoughtful students of education, both in this country and in America, have made German methods the subject of their study, and offered to them when they could the flattery of imitation. Those who wished to learn the best methods of teaching have made the works of Herbart their text-book; they have studied the work of Kirchensteiner and attended the lectures of Rein at Jena.
There is no bitterer foe of the faculty theory than Herbart. His campaign against it, if not victorious, was yet salutary, and the motives of his hostility, up to a certain point, entirely justified. Nothing is more useless than the assurance that what the soul actually does, that it must also have the power to do. Who disputes this?
Like Herbart, on whom he was in many ways dependent, Beneke discussed psychology and pedagogics with greater success than logic, metaphysics, practical philosophy, and the philosophy of religion. He combats the apriorism of Kant in ethics as elsewhere. The moral law does not arise until the end of a long development.
This picture of the world is certainly not attractive; in it all change and becoming, all life and all activity is offered up on the altar of monotonous being. Happily Herbart is inconsistent enough to enliven this comfortless waste of changeless being by the relatively real or semi-real manifoldness of the self-conservations.
In Fries, Herbart, and Schopenhauer a threefold opposition was raised against the idealistic school represented by Fichte, Schelling, and Hegel. The opposition of Fries is aimed at the method of the constructive philosophers, that of Herbart against their ontological positions, and that of Schopenhauer against their estimate of the value of existence.
Again, "We are to let children pass through the culture development of mankind with accelerated speed." Herbart says, "The treasure of advice and warning, of precept and principle, of transmitted laws and institutions, which earlier generations have prepared and handed down to the latter, belongs to the strongest of psychological forces."
As in music we have succeeded in discovering the simplest relations, which please immediately and absolutely we know not why so this must be attempted in all branches of the theory of art. Herbart enumerates five such primary Ideas or fundamental judgments of conscience. The Idea of inner freedom compares the will with the judgment, the conviction, the conscience of the agent himself.
On the right, a series of philosophers e.g., adherents of Hegel, Herbart, and Schopenhauer who, without making any concessions to the modern theory of knowledge, hold fast to the possibility of a speculative metaphysics of the old type. The most important of these maxims are the principles of real identity, of the continuity of existence, of causality, and of the continuity of becoming.
He shares in the former's interest in psychology, in the latter's foundation of metaphysical knowledge on inner experience, and in the dislike felt by both for Hegel; while, on the other hand, he differs from Herbart in his empirical method, and from Schopenhauer in the priority ascribed to representation over effort. Pessimism: Schopenhauer.%
Herbart, who closely defined this process, called it the mental act of breathing, because of the constancy of its movement. As regularly as the air is drawn into the lungs and again expelled, so regularly does the mind lose itself in its absorption with objects only to recover itself and reflect upon them.
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