reason for denying the descent of man from one pair and an immaterial immortal soul.  Vogt’s answer was entitled “Collier Faith and Science.”  Among others Schaller (Body and Soul, 1855), J.B.  Meyer in a treatise with the same title, 1856, and the Jena physicist, Karl Snell,[1] took part in the controversy by way of criticism and mediation.  A much finer nature than the famous leaders of materialism—­Moleschott (The Circle of Life, 1852, in answer to Liebig’s Chemical Letters), and Louis Buechner, with whose Force and Matter (1855, 16th ed., 1888; English translation by Collingwood, 4th ed., 1884) the gymnasiast of to-day still satisfies his freethinking needs—­is H. Czolbe (1819-73; New Exposition of Sensationalism, 1855; The Limits and Origin of Human Knowledge, 1865), who, on ethical grounds, demands the exclusion of everything suprasensible and contentment with the given world of phenomena, but holds that, besides matter and motion, eternal, purposive forms and original sensations in a world-soul are necessary to explain organic and psychical phenomena.

[Footnote 1:  Snell (1806-86):  The Materialistic Question, 1858; The Creation of Man, 1863.  R. Seydel has edited Lectures on the Descent of Man, 1888, from Snell’s posthumous writings.]

%2.  New Systems:  Trendelenburg, Fechner, Lotze, and Hartmann%.

The speculative impulse, especially in the soul of the German people, is ineradicable.  It has neither allowed itself to be discouraged by the collapse of the Hegelian edifice, nor to be led astray by the clamor of the apostles of empiricism, nor to be intimidated by the papal proclamation of the infallibility of Thomas Aquinas.[1] Manifold attempts have been made at a new conception of the world, and with varying success.  Of the earlier theories[2] only two have been able to gather a circle of adherents—­the dualistic theism of Guenther (1783-1863), and the organic view of the world of Trendelenburg (1802-72).

[Footnote 2:  In 1879 a summons was sent forth from Rome for the revival and dissemination of the Thomistic system as the only true philosophy (cf.  R. Eucken, Die Philosophic des Thomas von Aquino und die Kultur der Neuzeit, 1886).  This movement is supported by the journals, Jahrbuch fuer Philosophie und spekulative Theologie, edited by Professor E. Commer of Muenster, 1886 seq., and Philosophisches Jahrbuch, edited, at the instance and with the support of the Goerres Society, by Professor Const.  Gutberlet of Fulda, 1888 seq.  While the text-books of Hagemann, Stoeckl, Gutberlet, Pesch, Commer, C.M.  Schneider, and others also follow Scholastic lines, B. Bolzano (died 1848), M. Deutinger (died 1864) and his pupil Neudecker, Oischinger, Michelis, and W. Rosenkrantz (1821-74; Science of Knowledge, 1866-68), who was influenced by Schelling, have taken a freer course.]