itself in a progressive history of mankind.  Moreover, the dynamic spiritual process cannot be comprehended by conceptual thought, by the categories of a rationalistic science and philosophy, but only by itself, by the living experience of a free agent.  In the categorical imperative, and not in logical reasonings, the individual becomes aware of his destiny; in the sense of duty, the love of truth, loyalty to country, respect for the rights of man, and reverence for ideals, spirit speaks to spirit and man glimpses the eternal.

Among the elements in this idealism that appealed to the Romanticists were its anti-intellectualism, its intuition, the high value it placed upon the personality, its historical viewpoint, and its faith in the uniqueness of German culture.  They welcomed the Wissenschaftslehre as a valuable ally, and exaggerated those features of it which seemed to chime with their own views.  The ego which Fichte conceives as universal reason becomes for them the subjective empirical self, the unique personality, in which the unconscious, spontaneous, impulsive, instinctive phase constitutes the original element, the more extravagant among them transforming the rational moral ego into a romantic ego, an ego full of mystery and caprice, and even a lawless ego.  Such an ego is read into nature; for, filled with occult magic forces, nature can be understood only by the sympathetic divining insight of the poetic genius.  And so, too, authority and tradition, as representing the instinctive and historical side of social life, come into their own again.

Fichte’s chief interest was centred upon the ego; nature he regarded as a product of the absolute ego in the individual consciousness, intended as a necessary obstacle for the free will.  Without opposition the self cannot act; without overcoming resistance it cannot become free.  In order to make free action possible, to enable the ego to realize its ends, nature must be what it is, an order ruled by the iron law of causality.  This cheerless conception of nature—­which, however, was not Fichte’s last word on the subject, since he afterward came to conceive it as the revelation of universal life, or the expression of a pantheistic God—­did not attract Romanticism.  It was Schelling, the erstwhile follower and admirer of Fichte, who turned his attention to the philosophy of nature and so more thoroughly satisfied the romantic yearnings of the age.

Friedrich Wilhelm Joseph Schelling was born at Leonberg, Wuertemberg, January 27, 1775, the son of a learned clergyman and writer on theology.  He was a precocious child and made rapid progress in his studies, entering the Theological Seminary at Tuebingen at the age of fifteen.  Between the ages of nineteen and twenty-two he wrote a number of able treatises in the spirit of the new idealism, and was recognized as the most talented pupil of Fichte and his best interpreter.  After the completion of his course at the University