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PAULSEN. 617 hence atomism and mechanism are only forms of represen- tation, valid, no doubt, for our peripheral point of view, but not absolutely valid, since, further, the empirical view of the world apart from the Idea of the divine unity of the world (which, it is true, is incapable of theoretical realization) would lack completion, the immediate conviction of the heart in regard to the power of the good is in no danger of attack from the side of science, although this can do no fur- ther service for faith than to remove the obstacles which oppose it. The will, not the intellect, determines the view of the world; but this is only a belief, and in the world of representation, the intelligible world, with which the will brings us into relation, can come before us only in the form of symbols. — While Albrecht Krause {The Laws of the Hu- man Heart, a Formal Logic of Pure Feeling, 1876) and A. Classen {Physiology of the Sense of Sight, 1877) are strict followers of Kant, J. Volkelt {Analysis of the Fundamental Principles of Kant" s Theory of Knowledge, 1879) ^^^^ traced the often deplored inconsistencies and contradictions in Kant down to their roots, and has shown that in Kant's thinking, which has hitherto been conceived as too simple and transparent, but which, in fact, is extremely complicated and struggling in the dark, a number of entirely hetero- geneous principles of thought (skeptical, subjectivistic, met- aphy sico- rationalistic, ^z/rwr/, and practical motives) are at work, which, conflicting with and crippling one another, make the attainment of harmonious results impossible. Benno Erdmann (p. 330) and Hans Vaihinger (pp. 323 note, 331) have given Kant's principal works careful philological interpretation. Among the various differences of opinion which exist within the neo-Kantian ranks, the most important relates to the question, whether the individual ego or a transcen- dental consciousness is to be looked upon as the executor of the a priori functions. In agreement with Schopen- hauer and with Lotze, who makes the subjectivity of space, time, and the pure concepts parallel with that of the sense qualities, Lange teaches that the human individual is so organized that he must apprehend that which is sensuously given under these forms. Others, on the contrary, urge that