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Of course I endeavoured to gain information about things which so strongly moved intellectual men, and read in addition to Lotze's books the polemical writings which were at that time in everybody's hands.
It is quite easy to understand how a young man of Eucken's temperament and training should acquiesce in all the logical treatment of Lotze's philosophy, and still find that more was to be obtained from other sources which had quenched the thirst of the great men of the past. Adolf Trendelenburg was a great teacher as well as a noble idealist, and his influence upon young Eucken was very great.
Of course I endeavoured to gain information about things which so strongly moved intellectual men, and read in addition to Lotze's books the polemical writings which were at that time in everybody's hands.
Lotze's observations on clothes shows that we expend ego feeling in all directions, that we tend to be as tall as our top hats and as penetrating as our walking sticks, that the man who has a club in his hand has a tactile sense to the very end of the club.
The treating of a name as excluding from the fact named what the name's definition fails positively to include, is what I call 'vicious intellectualism. Later I shall have more to say about this intellectualism, but that Lotze's argument is tainted by it I hardly think we can deny. I almost feel as if I should apologize for criticising such subtle arguments in rapid lectures of this kind.
Of course I endeavoured to gain information about things which so strongly moved intellectual men, and read in addition to Lotze's books the polemical writings which were at that time in everybody's hands.
Lotze's own solution runs as follows: The multiple independent things supposed cannot be real in that shape, but all of them, if reciprocal action is to be possible between them, must be regarded as parts of a single real being, M. The pluralism with which our view began has to give place to a monism; and the 'transeunt' interaction, being unintelligible as such, is to be understood as an immanent operation.
The same tendency was further evidenced by the appearance, in 1852, of Dr. Hermann Lotze's famous Medizinische Psychologie, oder Physiologie der Seele, with its challenge of the old myth of a "vital force." But the most definite expression of the new movement was signalized in 1860, when Gustav Fechner published his classical work called Psychophysik.
Lotze somewhere says that to be an entity all that is necessary is to gelten as an entity, to operate, or be felt, experienced, recognized, or in any way realized, as such. In our activity-experiences the activity assuredly fulfils Lotze's demand. It makes itself gelten. It is witnessed at its work.
You remember the proofs of the absolute which I instanced in my last lecture, Lotze's and Royce's proofs by reductio ad absurdum, to the effect that any smallest connexion rashly supposed in things will logically work out into absolute union, and any minimal disconnexion into absolute disunion, these are really arguments framed on the hegelian pattern.
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