all foreign words in a spirit of exaggerated purism, but also coined new verbal roots, (Mael, Ant, Or, Om) and from these formed the most extraordinary combinations (Vereinselbganzweseninnesein, Oromlebselbstschauen).  His most important pupil, Ahrens (professor in Leipsic, died 1874; Course of Philosophy, 1836-38; Natural Right, 1852), helped Krause’s doctrine to gain recognition in France and Belgium by his fine translations into French; while it was introduced into Spain by J.S. del Rio of Madrid (died 1869).—­Since the finite is a negative, the infinite a positive concept, and hence the knowledge of the infinite primal, the principle of philosophy is the absolute, and philosophy itself knowledge of God or the theory of essence.  The Subjective Analytic Course leads from the self-viewing of the ego up to the vision of God; the Synthetic Course starts from the fundamental Idea, God, and deduces from this the partial Ideas, or presents the world as the revelation of God.  For his attempted reconciliation of theism and pantheism Krause invented the name panentheism, meaning thereby that God neither is the world nor stands outside the world, but has the world in himself and extends beyond it.  He is absolute identity, nature and reason are relative identity, viz., the identity of the real and ideal, the former with the character of reality, the latter with the character of ideality.  Or, the absolute considered from the side of its wholeness (infinity) is nature, considered from the side of its selfhood (unconditionality) is reason; God is the common root of both.  Above nature and reason is humanity, which combines in itself the highest products of both, the most perfect animal body and self-consciousness.  The humanity of earth, the humanity known to us, is but a very small portion of the humanity of the universe, which in the multitude of its members, which cannot be increased, constitutes the divine state.  Krause’s most important work is his philosophy of right and of history, with its marks of a highly keyed idealism.  He treats human right as an effluence of divine right; besides the state or legal union, he recognizes many other associations—­the science and the art union, the religious society, the league of virtue or ethical union.  His philosophy of history (General Theory of Life, edited by Von Leonhardi, 1843) follows the Fichteo-Hegelian rhythm, unity, division, and reunion, and correlates the several ages with these.  The first stage is germinal life; the second, youth; the third, maturity.  The culmination is followed by a reverse movement from counter-maturity, through counter-youth, to counter-childhood, whereupon the development recommences—­without cessation.  It is to be regretted that this noble-minded man joined to his warm-hearted disposition, broad outlook, and rigorous method a heated fancy, which, crippling the operation of these advantageous qualities, led his thought quite too far away from reality.  Ahrens, Von Leonhardi, Lindemann, and Roeder may be mentioned as followers of Krause.