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Updated: June 28, 2025
We naively assume, he says, a relation between reality and our minds which may be just the opposite of the true one. Reality, we naturally think, stands ready-made and complete, and our intellects supervene with the one simple duty of describing it as it is already. But may not our descriptions, Lotze asks, be themselves important additions to reality?
I never resumed Lotze, though later, with two other students, I attended Trendelenburg's difficult course, and tried to comprehend Kant's "critiques." I first became familiar with Schopenhauer in Jena. On the other hand, I again devoted many leisure hours to Egyptological works. I felt that these studies suited my powers and would satisfy me.
Hertwig agrees with Schopenhauer and Lotze in regarding every primitive natural “force” as unique, not reducible to simpler terms, but qualitatively distinct,—a “qualitas occulta,” capable not of physical but only of metaphysical explanation. And thus his conclusions imply rejection of mechanism in the cruder sense. As such, it has only a very limited sphere of action in the realm of the living.
Then he advised me to read Bacon, study Kant, Plato, and the other ancient philosophers Lotze, too, if I desired and when I had them all by heart, take up the lesser lights, and even then be in no hurry to read Feuerbach and his wild theology.
We understand the meaning of the play, but we do not see the machinery by which it is produced at work behind the stage. In ethics Lotze emphasizes with Fechner the inseparability of the good and pleasure: it is impossible to state in what the worth or goodness of a good is to consist, if it be conceived out of all relation to a spirit capable of finding enjoyment in it.
I intended later to devote myself earnestly to the study of physiology, for without it Lotze could be but half understood; and from physiologists emanated the conflict which at that time so deeply stirred the learned world. In Gottingen especially the air seemed, as it were, filled with physiological and other questions of the natural sciences.
In this field he advances many acute and suggestive thoughts, as the deduction which reappears in Lotze, that the actually existent world of figure and motion cognized by thought, though the real world, is poorer than the wonderful world of motley sensuous appearance conjured forth in our minds on the occasion of the former, that the latter is the more beautiful and more worthy of a divine author.
The most important of the post-Hegelian systems, the system of Lotze, shows that the scientific spirit does not resist reconciliation with idealistic convictions in regard to the highest questions, and the consideration which it on all sides enjoys, that there exists a strong yearning in this direction.
The idealists in poetry, music, and philosophy gave place to great men of science, to figures such as those of Ludwig and Liebig, of Gauss, Riemann, and Helmholtz. There came also historians like Ranke and Mommsen, musicians like Wagner, philosophers like Schopenhauer and Lotze, a statesman like Bismarck.
PHILOSOPHY IN GERMANY. In Germany the decline of the school of Hegel was succeeded by a sort of anarchy in philosophy. Lotze. in his Microcosm, has unfolded, in a style attractive to the general reader, profound and genial views of man, nature, and religion.
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