Page:History of Modern Philosophy (Falckenberg).djvu/530

 5o8 /. F. FRIES. this is the condition of experience. That which necessi- tates us to rise from knowledge to faith is the circumstance that the empty unity-form of reason is never completely filled by sensuous cognition. The Ideas are of two kinds: the aesthetic Ideas are intuitions, which lack clear concepts corresponding to them ; the logical Ideas are concepts under which no correspondent definite intuitions can be subsumed. The former are reached through combination ; the latter by negation, by thinking away the limitations of empirical cognition, by removing the limits from the con- cepts of the understanding. By way of the negation of all limitations we reach as many Ideas as there are categories, that is, twelve, among which the Ideas of relation are the most important. These are the three axioms of faith — the eternity of the soul (its elevation above space and time, to be carefully distinguished from immortality, or its perma- nence in time), the freedom of the will, and the Deity. Every Idea expresses something absolute, unconditioned, perfect, and eternal. — The dualism of knowledge and faith, of nature and freedom, or of phenomenal reality and true, liigher reality, is bridged over by a third and intermedi- ate mode of apprehension, feeling or presentiment, which teaches us the reconciliation of the two realities, the union of the Idea and the phenomenon, the interpenetration of the eternal and the temporal. The beautiful is the Idea as it manifests itself in the phenomenon, or the phenomenon as it symbolizes the eternal. The aesthetico-religious judgment looks on the finite as the revelation and symbol of the infinite. In brief, "Of phenomena we have knowledge; in the true nature of things we believe ; presentiment enables us to cognize the latter in the former." Theoretical philosophy is divided into the philosophy of nature, which is to use the mathematical method, hence to give a purely mechanical explanation of all exterHal phenomena, including those of organic life, and to leave the consideration of the world as a teleological realm to religious presentiment — and psychology. The object of the former is external nature, that of the latter internal nature. I know myself only as phenomenon, my body through outer, my ego through inner, experience. It