Page:Encyclopædia Britannica, Ninth Edition, v. 15.djvu/27

Rh L O U L O U 15 can only have a meaning for him who feels within himself what real not imaginary values are clothed in those expressions. AVe have still to mention that aesthetics formed a principal and favourite study of Lotze s, and that he has treated this subject also in the light of the leading ideas of his philosophy. See his essays Ucbcr den Bcgriff dcr Schonhcit, Gottingen, 1845, and Ucbcr Hedingungen dcr Kunstschonheit, ibid., 1847 ; and especially his Geschichte dcr Jlsthctik in Dcutschland, Munich, 1868. Lotze s historical position is of much interest. Though he- disclaims being a follower of Herbart, his formal definition of philosophy and his conception of the object of metaphysics are similar to those of Herbart, who defines philosophy as an attempt to remodel the notions given by experience. In this endeavour he forms with Herbart an opposition to the philosophies of Fichte, Schelling, and Hegel, which aimed at objective and absolute knowledge, and also to the criticism of Kant, which aimed at determining the validity of all human knowledge. But this for mal agreement involves material differences, and the spirit which breathes in Lotze s writings is more akin to the objects and aspirations of the idealistic school than to the cold formalism of Herbart. What, however, with the idealists was an object of thought alone, the absolute, is to Lotze only inadequately definable in rigorous? philosophical language ; the aspirations of the human heart, the contents of our feelings and desires, the aims of art, and the tenets of religious faith must be grasped in order to fill the empty idea of the absolute with meaning. These manifestations of the divine spirit again cannot be traced and understood by reducing (as Hegel did) the growth of the human mind in the individual, in society, and in history to the monotonous rhythm of a speculative schematism ; the essence and worth which is in them reveals itself only to the student of detail, for reality is larger and wider than philosophy ; the problem, &quot; how the one can be many,&quot; is only solved for us in the numbeiiess examples in life and experi ence which surround us, for which we must retain a lifelong interest, and which constitute the true field of all useful human work. This conviction of the emptiness of terms and abstract notions, and of the fulness of individual life, has enabled Lotze to combine in his writings the two courses into which German philosophical thought had been moving since the death of its great founder, Leibnitz. We may define these courses by the terms esoteric and exoteric, the former the philosophy of the school, cultivated principally at the universities, trying to systematize every thing and reduce all our knowledge to an intelligible principle, losing in this attempt the deeper meaning of Leibnitz s philosophy ; the latter the philosophy of general culture, contained in the literature of the classical period, in the unsystematic writings of Lessing, Winkelmann, Goethe, Schiller, and Herder, who more or less expressed their indebtedness to Leibnitz. Lotze can be said to have brought philosophy out of the schoolroom into the market of life. By understanding and combining what was great and valuable in those divided arid scattered endeavours, he has become the true successor of Leibnitz, and his philosophy will no doubt attain that universal celebrity which was attained by the monadology and the system of pre-established harmony. The age in which Lotze lived and wrote in Germany was not one peculiarly fitted to appreciate the position he took up. Fre quently misunderstood, yet rarely criticized, he was nevertheless greatly admired, listened to by devoted hearers, and read by an increasing circle. But no watchword of easy currency, no ready Shibboleth, attracts or helps to combine this increasing circle to the unity of a philosophical school. The real meaning of Lotze s teaching is reached only by patient study, and those who in a larger or narrower sense call themselves his followers will probably feel themselves indebted to him more for the general direction he has given to their thoughts, for the tone he has imparted to their inner life, for the seriousness with which he has taught them to consider even small affairs and practical duties, and for the inde structible confidence with which his philosophy permits them to disregard the materialism of science, the scepticism of shallow culture, the disquieting results of philosophical and historical criticism. It is not unlikely that the present phase of English thought will more easily assimilate the valuable elements of Lotze s philosophy, as indeed fragments and beginnings of a similar view exist already in English literature. Wherever his writings are widely read and appreciated, it will be on account of the great moral influence which his philosophy exerts in common with some systems of the past, but almost alone among the systems of the day. (J. T. M.) LOUD UN, capital of an arrondissement in the depart ment of Vienne, France, stands on an eminence of 320 feet, overlooking a fertile plain, 45 miles (by rail) south west from Tours. It was formerly surrounded by walls, of which only two towers and a single gateway now remain. Of the old castle which was destroyed under Richelieu, and of which the site is now turned into a public promenade, a fine old rectangular donjon of the 12th century has been preserved ; at its base traces of Roman constructions have been found, with fragments of porphyry pavement, mosaics, and mural paintings. The Carmelite convent, now occupied by the Brethren of Christian Doctrine, was the scene of the trial of Urban Grandier, who was burnt alive for witchcraft in 1634 (see Bayle s Dictionnaire) ; the old Byzantine church of Sainte Croix, of which he was cure, is now used as a market. There are several curious old houses in the town. Lace making and candle making are the chief industries, and there is a con siderable trade in grain and flour. Before the revocation of the edict of Nantes the inhabitants numbered, it is &aid, more than 12,000 ; in 1876 the population was 4522. LOUGHBOROUGH, the second town in Leicestershire, England, on the Midland Railway, 1 1 miles from Leicester and 14 from Nottingham. In 1881 its three parishes had a population of 14,733. A. large tract of meadow land lies between the town and the river Soar, which is connected with the town by two canals, the Loughborough canal, formed in 1776, and the Leicester canal, opened in 1791. On the Charnwood Forest side of the town there were once extensive parks. The open fields in the lordship were enclosed in 1762. The town has an excellent market-place, and is in the centre of a rich agricultural district. Its malt was once of special note. The old parish church of All Saints stands on rising ground, and is a conspicuous object for many miles round ; the church itself (restored in 1862) is of the Decorated style, and dates from the 14th century ; the tower is Perpendicular. Emmanuel church was com pleted in 1837, and Holy Trinity in 1878. The Roman Catholic chapel was built in 1833, and the extensive Early English convent, since enlarged, in 1850. The town-hall and corn exchange, in the market-place, were erected in 1 855, and the cenietery and its elegant church date from 1857. The grammar school is a Tudor structure, standing in some 15 acres of ornamental grounds and walks ; it owes its origin to Thomas Burton s charity, in 1495. The pre sent buildings were erected in 1852, and the new scheme was devised under the Grammar School Act of 3 & 4 Viet. The girls grammar school, in the Early English style, was erected in 1879. The other public buildings comprise a dispensary and infirmary (built at the cost of Mr and Miss Herrick in 1862), local board offices, police station, schools, and nonconformist chapels. There are several large hosiery factories. Lace was a staple trade until 1816 (see HEATH- COAT). Bell-founding was introduced in 1840, and Messrs Taylor cast here in 1881 the great bell for St Paul s, London (17^- tons). Iron-foundries, dye-works, and horti cultural glass-works also provide employment. The town is mentioned under the name of Lucteburne in Domes day Book. William the Conqueror gave the town and manor to Hugh Lupus, from whom they passed to the more famous Despensers. They were held by the Beaumonts from 1326 to 1464, when they passed into the Hastings family, returning to them, after several changes of ownership, in 1554. Lord Moira sold the manor in 1818, and the major part of the manorial rights have now been purchased by the local board. The title of Baron Hastings of Loughborough was given to Sir Edward Hastings in 1558, and to Colonel Henry Hastings in 1643. Alexander Wedderburn, when made lord chancellor, assumed the title of Lord Loughborough, in 1780. 1 John Cleaveland, the royalist poet, was born here in 1613 ; John Howe, the Puritan divine, in 1630 ; and Richard Pulteney, the botanist, in 1730. See Thomas Pochin s Historical Description, 1770 (vol. viii. of SMiotheca Topo- graphica Britannica) ; Potter s Walts Round Lovghborough ; Wood s Plan of Lowjhlorough, 1857 ; W. G. Dimock Fletcher s Parish Registers, 1873, Rectors of Loughborough, and Historical Handbook, 1881. LOUIS L, Roman emperor (called &quot; der Fromme,&quot; also &quot; le Debonnaire &quot;), was born in 778. He succeeded his father Charlemagne in 814, having in the previous year 1 The present courtesy title borne by the eldest son of the earl of Rosslynwas taken from Loughborough in Surrey, in 1795.