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Updated: June 28, 2025
But even if we reject with Spencer the old dictum, endorsed by Lotze as by Fontenelle, that human nature is immutable, the dictum of ultimate harmony encounters the following objection.
His pupil Rudolf Seydel has published several of his posthumous works; H. Lotze also acknowledges that he owes much to Weisse. Rud. The appearance of materialism was the consequence of the flagging of the philosophic spirit, on the one hand, and, on the other, of the dissatisfaction of the representatives of natural science with the constructions of the Schelling-Hegelian school.
If any one else had "bored" me at the tavern about his views of Feuerbach and Lotze, I should undoubtedly have stopped him with Goethe's "Ergo bibamus." There was one person in Gottingen, however, Herbert Pernice, from whom I might expect full sympathy. Though only five years my senior, he was already enrolled among the teachers of the legal faculty.
The ideality of space, which Kant had based on insufficient grounds, is maintained by Lotze also, only that he makes things stand in "intellectual" relations, which the knowing subject translates into spatial language. The same character of subjectivity belongs not only to our sensations, but also to our ideas concerning the connection of things.
I found myself compelled, therefore, to call the absolute impossible; and the untrammelled freedom with which pantheistic or monistic idealists stepped over the logical barriers which Lotze and others had set down long before I had I had done little more than quote these previous critics in my chapter surprised me not a little, and made me, I have to confess, both resentful and envious.
This is approximately the relation of the two conceptions as in part taught by Lotze himself, in part represented by him as taught by Kant.
Now I learned through Lotze to recognize the body as the instrument to which the emotions of the soul, the harmonies and discords of the mental and emotional life, owe their origin.
How often afterward, returning in the evening from some entertainment, I have buried myself in the grammar and tried to write hieroglyphics. True, I strove still more frequently and persistently to follow the philosopher Lotze. Obedient to a powerful instinct, my untrained intellect had sought to read the souls of men.
We have hitherto paid immense attention to effects, to the mere experiences themselves; we have described them, extolled them, advised them, prayed for them done everything but find out what caused them. Henceforth "To be," says Lotze, "is to be in relations." About every other method of living the Christian life there is an uncertainty.
Peterson is here opposed to the doctrine maintained by both Lotze and MacDougall, who both maintained that: "There are a number of separate points in the brain which form so many 'seats' of the soul. Each of these would be of equal value with the rest; at each of them the soul would be present with equal completeness."
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