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 GARVE, TETEiVS. 303 Philosopher for the World, 1775); G. S. Steinbart {The Christian Doctrine of Happiness, 1778); Ernst Platner {Philosophical Aphorisms, 1776, 1782; on Platner cf. M. Heinze, 1880); G. C. Lichtenberg (died 1799; Miscel- laneous Writi}igs, 1800 seq.; a selection is given in Reclames Bibliothek); Christian Garve (died 1798; Essays, 'j(^2 seq.; Translations from the Ethical Works of Aristotle, Cicero, and Ferguson); and Friedrich Nicolai * (died 181 1). Eber- hard, Feder, and Meiners will be mentioned later among the opponents of the Kantian philosophy. Among the psychologists J. N. Tetens, whose Philosoph- ical Essays on Hnman Nature, 177^77, show a remarkable similarity to the views of Kant,t takes the first rank. The two thinkers evidently influenced each other. The three fold division of the activities of the soul, " knowing, feeling, and willing," which has now become popular and which appears to us self-evident, is to be referred to Tetens, from whom Kant took it ; in opposition to the twofold division of Aristotle and Wolff into "cognition and appetition," he established the equal rights of the faculty of feeling — which had previously been defended by Sulzer (175 1), the aesthetic writer, and by Mendelssohn (1755, 1763, 1785). Besides Tetens, the following should be mentioned among the psychologists: Tetens's opponent, Johann Lossius (1775), an adherent of Bonnet ; D. Tiedemann {Inquiries concerning Man, from 1777), who was estimable also as a historian of pho?,o^y {Spirit of Speculative Philosophy, 1791-97); Von Irwing(i772 seq.; 2d ed., 1777); and K. Ph. Moriz {Maga- zin zur Erfahrungsseclenlehrc, from 1785). Basedow (died 1790), Campe (died 1818). and J. H. Pestalozzi (1745-1827) did valuable work in pedagogics. One of the clearest and most acute minds among the philosophers of the Illumination was the deist Hermann German Literature, from 1759 ; Universal German Library, from 1765 ; New Universal German Library, 1793-1805. f Sensation gives the content, and the understanding spontaneously produces the form, of knowledge. The only objectivity of knowledge which we can attain consists in the subjective necessity of the forms of thought or the ideas of rela- tion. Perception enables us to cognize phenomena only, not the true essence of fthinc^s and of ourselves, etc.
 * Nicolai : Library of Belles Lettres, from 1757 ; Letters on the Most Recent