[Footnote 2:  Trahndorff, gymnasial professor in Berlin (1782-1863), Aesthetics, 1827 (cf.  E. von Hartmann in the Philosophische Monatshefte, vol. xxii. 1886, p. 59 seq., and J. von Billewicz, in the same, vol. xxi. 1885, p. 561 seq.); J.F.  Reiff in Tuebingen:  System of the Determinations of the Will, 1842; K. Chr.  Planck (died 1880):  The Ages of the World, 1850 seq.; Testament of a German, edited by Karl Koestlin, 1881; F. Roese (1815-59), On the Method of the Knowledge of the Absolute, 1841; Psychology as Introduction to the Philosophy of Individuality, 1856.  Emanuel Sharer follows Roese.  Friedrich Rohmer (died 1856):  Science of God, Science of Man, in Friedrich Rohmer’s Wissenschaft und Leben, edited by Bluntschli and Rud.  Seele, 6 vols., 1871-92.]

Anton Guenther (engaged in authorship from 1827; Collected Writings, 1881; Anti-Savarese, edited with an appendix by P. Knoodt), who in 1857 was compelled to retract his views, invokes the spirit of Descartes in opposition to the Hegelian pantheism.  In agreement with Descartes, Guenther starts from self-consciousness (in the ego being and thought are identical), and brings not only the Creator and the created world, but also nature (to which the soul is to be regarded as belonging) and spirit into a relation of exclusive opposition, yet holds that in man nature (body and soul) and spirit are united, and that they interact without prejudice to their qualitative difference.  J.H.  Pabst (died in 1838 in Vienna), Theodor Weber of Breslau, Knoodt of Bonn (died 1889), V. Knauer of Vienna and others are Guentherians.

Adolf Trendelenburg[1] of Berlin, the acute critic of Hegel and Herbart, in his own thinking goes back to the philosophy of the past, especially to that of Aristotle.  Motion and purpose are for him fundamental facts, which are common to both being and thinking, which mediate between the two, and make the agreement of knowledge and reality possible.  The ethical is a higher stage of the organic.  Space, time, and the categories are forms of thought as well as of being; the logical form must not be separated from the content, nor the concept from intuition.  We must not fail to mention that Trendelenburg introduced a peculiar and fruitful method of treating the history of philosophy, viz., the historical investigation of particular concepts, in which Teichmueller of Dorpat (1832-88; Studies in the History of Concepts, 1874; New Studies in the History of Concepts, 1876-79; The Immortality of the Soul, 2d ed., 1879; The Nature of Love, 1880; Literary Quarrels in the Fourth Century before Christ, 1881 and 1884), and Eucken of Jena (cf. pp. 17 and 623) have followed his example.  Kym in Zurich (born 1822; Metaphysical Investigations, 1875; The Problem of Evil, 1878) is a pupil of Trendelenburg.

[Footnote 1:  Trendelenburg:  Logical Investigations, 1840, 3d ed., 1870; Historical Contributions to Philosophy, 3 vols., 1846, 1855, 1867; Natural Law on the Basis of Ethics, 1860, 2d ed., 1868.  On Trendelenburg cf.  Eucken in the Philosophische Monatshefte, 1884.]