J.E.  Erdmann in Halle (1805-92; Body and Soul, 1837; Psychological Letters, 1851, 6th ed., 1882; Earnest Sport, 1871, 4th ed., 1890), form, according to Strauss’s parliamentary comparison carried out by Michelet, the “right”; the latter, Strauss, Feuerbach, Bruno Bauer, and A. Ruge, who, with Echtermeyer, edited the Hallesche, afterward Deutsche, Jahrbuecher fuer Wissenschaft und Kunst, 1838-42, the “left.”  Between them, and forming the “center,” stand Karl Rosenkranz[1] in Koenigsberg (1805-79), C.L.  Michelet in Berlin (p. 16; Hegel, the Unrefuted World-philosopher, 1870; System of Philosophy, 1876 seq.), and the theologians Marheineke (a pupil of Daub at Heidelberg) and W. Vatke (Philosophy of Religion, edited by Preiss, 1888).  Contrasted with these is the group of semi- or pseudo-Hegelians (p. 596), who declare themselves in accord with the theistic doctrines of the right, but admit that the left represents Hegel’s own opinion, or at least the correct deductions from his position.

[Footnote 1:  K. Rosenkranz:  Psychology, 1837, 3d ed., 1863; Science of the Logical Idea, 1858; Studies, 1839 seq., New Studies, 1875 seq.; Aesthetics of the Ugly, 1853; several works on the history of poetry.]

The following should also be mentioned as Hegelians:  the philosopher of history, Von Cieszkowski, the pedagogical writer, Thaulow (at Kiel, died 1883), the philosopher of religion and of law, A. Lasson at Berlin, the aesthetic writers Hotho, Friedrich Theodor Vischer[1] (1807-87), and Max Schasler (Critical History of Aesthetics, 1872; Aesthetics, 1886), the historians of philosophy, Schwegler (died 1857; History of Greek Philosophy, 1859, 4th ed., 1886, edited by Karl Koestlin, whose Aesthetics appeared 1869), Eduard Zeller[2] of Berlin (born 1814), and Kuno Fischer (born 1824; 1856-72 professor at Jena, since then at Heidelberg; Logic and Metaphysics, 2d ed., 1865).  While Weissenborn (died 1874) is influenced by Schleiermacher also, and Zeller and Fischer strive back toward Kant, Johannes Volkelt[3] in Wuerzburg (born 1848), who started from Hegel and advanced through Schopenhauer and Hartmann, has of late years established an independent noetical position and has done good service by his energetic opposition to positivism (Das Denken als Huelfvorstellungs—­Thaetigkeit und als Aupassungsvorgang in the Zeitschrift fuer Philosophic, vols. xcvi., xcvii., 1889-90).

[Footnote 1:  Vischer:  Aesthetics, 1846-58; Critical Excursions, 1844 seq.; several Hefte “Altes and Neues”.  The diary in the second part of the novel Auch Einer develops an original pantheistic view of the world.]

[Footnote 2:  Zeller:  The Philosophy of the Greeks in its Historical Development, 5 vols., 3d ed., vol. i. 5th ed. (English translation, 1868 seq.); three collections of Addresses and Essays, 1865, 1877, 1884.]