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 312 THE FAITH PHILOSOPHY. cept of development and through the idea that the two merely represent different stages of the same fundamental process, made Herder the forerunner of Schelling. His polemic against Kant in the Mctacritique, 1799 (against the Critique of Pure Reason), and the dialogue Calligone, 1800 (against the Critique of Judgment), is less pleasing. These are neither dignified in tone nor essen- tially of much importance. In the former the distinction between sensibility and reason is censured, and in the latter the separation of the beautiful from the true and the good, but Kant's theory of aesthetics is for the most part grossly misunderstood. The "disinterested" satisfaction Herder makes a cold satisfaction ; the harmonious activity of the cognitive powers, a tedious, apish sport ; the satisfaction "without a concept," judgment without ground or cause. The positive elements in his own views are more valuable. Pleasure in mere form, without a concept, and without the idea of an end, is impossible. All beauty must mean or express something, must be a symbol of inner life ; its ground is perfection or adaptation. Beauty is that sym- metrical union of the parts of a being, in virtue of which it feels well itself and gives pleasure to the observer, who sympathetically shares in this well-being. The charm and value of the Calligone lie more in the warmth and clearness with which the expressive beauty of single natural phenom- ena is described than in the abstract discussion. Friedrich Heinrich Jacobi (1743-1819) gave the most detailed statement of the position of the philosophy of feeling, and the most careful proof of it. He was born in Diisseldorf, the son of a manufacturer; until 1794 he lived in his native place and at his country residence in Pempel- fort; later he resided in Holstein, and, from 1805, in Munich, where, in 1807-13, he was president of the Acad- emy of Sciences. Of his works, collected in five volumes, 1812-25, we are here chiefly concerned with the letters On the Doctrine of Spinoza, 1785; David Huvic on Faith, or Idealism and Realism, 1787; and the treatise On Divine Things, 181 1, which called out Schelling's merciless response, Memorial of Jacobi. Besides Hume and Spinoza, the sensationalism of Bonnet and the criticism of Kant had