Turning to the discussion of particular disciplines, we may mention as prominent among English logicians,[1] besides Hamilton, Whewell, and Mill, Whately, Mansel, Thomson, De Morgan, Boole (An Investigation of the Laws of Thought, 1854); W.S.  Jevons (The Principles of Science, 2d ed., 1877); Venn (Symbolic Logic, 1881; Empirical Logic, 1889), Bradley, and Bosanquet.  Among more recent investigators in the field of psychology we may name Carpenter, Ferrier, Maudsley, Galton, Ward, and Sully (The Human Mind, 1892), and in the field of comparative psychology, Lubbock, Romanes (Mental Evolution in Animals, 1883; Mental Evolution in Man, 1889), and Morgan (Animal Life and Intelligence, 1891).  Among ethical writers the following, besides Spencer and Green, hold a foremost place:  H. Sidgwick (The Methods of Ethics, 4th ed., 1890), Leslie Stephen (The Science of Ethics, 1882), and James Martineau (Types of Ethical Theory, 3d ed., 1891).  The quarterly review Mind (vols. i.-xvi. 1876-91, edited by G. Croom Robertson; new series from 1892, edited by G.F.  Stout) has since its foundation played an important part in the development of English thought.

[Footnote 1:  Cf.  Nedich, Die Lehre von der Quantifikation des Praedikats in vol. iii. of Wundt’s Philosophische Studien; L. Liard, Les Logiciens Anglais Contemporains, 1878; Al.  Riehl in vol. i. of the Vierteljahrsschrift fuer wissenschaftliche Philosophie, 1877 [cf. also appendix A to the English translation of Ueberweg’s Logic.—­TR.].]

German idealism, for which S.T.  Coleridge (died 1834) and Thomas Carlyle (died 1881) endeavored to secure an entrance into England, for a long time gained ground there but slowly.  Later years, however, have brought increasing interest in German speculation, and much of recent thinking shows the influence of Kantian and Hegelian principles.  As pioneer of this movement we may name J.H.  Stirling (The Secret of Hegel, 1865); and as its most prominent representatives John Caird (An Introduction to the Philosophy of Religion, 1880), Edward Caird (The Critical Philosophy of Immanuel Kant, 1889; The Evolution of Religion, 1893), both in Glasgow, and T.H.  Green (1836-82; professor at Oxford; Prolegomena to Ethics, 3d ed., 1887; Works, edited by Nettleship, 3 vols., 1885-88).[1] In opposition to the hereditary empiricism of English philosophy—­which appears in Spencer and Lewes, as it did in Locke, Berkeley, and Hume, though in somewhat altered form—­Green maintains that all experience is constituted by intelligible relations.  Knowledge, therefore, is possible only for a correlating self-consciousness; while nature, as a system of relations, is likewise dependent on a spiritual principle, of which it is the expression.  Thus the central conception of Green’s philosophy becomes, “that the universe is a single eternal