[Footnote 1:  On philosophy since 1831 cf. vol. iii. of J.E.  Erdmann’s History; Ueberweg, Grundriss, part iii.  Sec.Sec. 37-49 (English translation, vol. ii. pp. 292-516); Lange, History of Materialism; B. Erdmann, Die Philosophie der Gegenwart in the Deutsche Rundschau, vols. xix., xx., 1879, June and July numbers; (A.  Krohn,) Streifzuege durch die Philosophie der Gegenwart in the Zeitschrift fuer Philosophie und philosophische Kritik, vols. lxxxvii., lxxxix., 1885-86; (Burt, History of Modern Philosophy, 1892), also the third volume of Windelband’s Geschichte der neueren Philosophie, when it appears.]

%1.  From the Division of the Hegelian School to the Materialistic Controversy.%

A decade after the philosophy of Hegel had entered on its supremacy a division in the school was called forth by Strauss’s Life of Jesus(1835).  The differences were brought to light by the discussion of religious problems, in regard to which Hegel had not expressed himself with sufficient distinctness.  The relation of knowledge and faith, as he had defined it, admitted of variant interpretations and deductions, and this in favor of Church doctrine as well as in opposition to it.  Philosophy has the same content as religion, but in a different form, i.e., not in the form of representation, but in the form of the concept—­it transforms dogma into speculative truth.  The conservative Hegelians hold fast to the identity of content in the two modes of cognition; the liberals, to the alteration in form, which, they assert, brings an alteration in content with it.  According to Hegel the lower stage is “sublated” in the higher, i.e., conserved as well as negated.  The orthodox members of the school emphasize the conservation of religious doctrines, their justification from the side of the philosopher; the progressists, their negation, their overcoming by the speculative concept.  The general question, whether the ecclesiastical meaning of a dogma is retained or to be abandoned in its transformation into a philosopheme, divides into three special questions, the anthropological, the soteriogical, and the theological.  These are:  whether on Hegelian principles immortality is to be conceived as a continuance of individual existence on the art of particular spirits, or only as the eternity of the universal reason; whether by the God-man the person of Christ is to be understood, or, on the other hand, the human species, the Idea of Humanity; whether personality belongs to the Godhead before the creation of the world, or whether it first attains to self-consciousness in human spirits, whether Hegel was a theist or a pantheist, whether he teaches the transcendence or the immanence of God.  The Old Hegelians defend the orthodox interpretation; the Young Hegelians oppose it.  The former, Goeschel, Gabler, Hinrichs, Schaller (died 1868; History of the Philosophy of Nature since Bacon, 1841 seq.),