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584 NORiVAV AND DENMARK. nation is not limitation), a system of sclf-dcpcndent living beings, differing in degree, in which we, as to our true being^ are eternally and unchangeably contained. Every being is a definite, eternal, and living thought of God ; thinking be- ings with their states and activities alone exist; all that is real is spiritual, personal. Besides this true, suprasensible world of Ideas, which is elevated above space, time, motion, change, and development, and which has not arisen by crea- tion or a process of production, there exists for man, but only for him — man is formally perfect, it is true, but mate- rially imperfect (since he represents the real from a lim- ited standpoint) — a sensuous world of phenomena as the sphere of his activity. To this he himself belongs, and in it he is spontaneously to develop the suprasensible content which is eternally given him (/. ^., his true nature), namely, to raise it from the merely potential condition of obscure presentiment to clear, conscious actuality. Freedom is the power to overcome our imperfection by means of our true nature, to realize our suprasensible capacities, to become for ourselves what we are in ourselves (in God). The ethics of B5strom is distinguished from the Kantian ethics, to which it is related, chiefly by the fact that it seeks to bring sensibility into a more than merely negative relation to reason. Society is an eternal, and also a personal, Idea in God. The most perfect form of government is constitu- tional monarchy ; the ideal goal of history, the establish- ment of a system of states embracing all mankind. J. Borelius of Lund is an Hegelian, but difTers from the master in regard to the doctrine of the contradiction. The Hegelian philosophy has adherents in Norway also, as G. V. Lyng (died 1884; System of Fundamental Ideas), M. J. Monrad {Tendencies of Modern Thought, 1874, German translation, 1879), both professors in Christiania, and Mon. rad's pupil G. Kent {Hegel's Doctrine of the Nature of Ex- perience, 1 891). The Danish philosophy of the nineteenth century has been described by Hoffding in the second volume of the Archiv fur Geschichte der Philosophic, 1888. He begins with the representatives of the speculative movement : Steffens (pp. 468-469), Niels Treschow (1751-1833), Hans Christian