Page:History of Modern Philosophy (Falckenberg).djvu/540

 5l8 HERB ART. (including the ethical) concepts are distinguished from the nature-concepts by a peculiar increment which they occasion in our representation, and which consists in a judgment of approval or disapproval. To clear up these concepts and to free them from false allied ideas is the task of aes- thetics in its widest sense. This includes all concepts which are accompanied by a judgment of praise or blame ; the most important among them are the ethical concepts. Thus, aside from logic, we reach two principal divisions of philosophy, which are elsewhere contrasted as theoretical and practical, but here in Herbart as metaphysics and aesthetics. Herbart maintains that these are entirely inde- pendent of each other, so that aesthetics, since it presup- poses nothing of metaphysics, may be discussed before metaphysics, while the philosophy of nature and psychol- ogy depend throughout on ontological principles. Together with natural theology the two latter sciences consti- tute "applied" metaphysics. This in turn presupposes "general" metaphysics, which subdivides into four parts: Methodology, Ontology, Synechology, 2. ^., the theory of the continuous {(Svv^x^i^-, which treats of the continua, space, time, and motion, and Eidolology, i. e., the theory of images or representations. The last forms the transition to psy- chology, while synechology forms the preparation for the philosophy of nature, whose most general problems it solves. Our exposition will not need to observe these divisions closely. Metaphysics starts with the given, but cannot rest con- tent with it, for it contains contradictions. In resolving these we rise above the given. What is given ? Kant has not answered this question with entire correctness. We may, indeed, term the totality of the given " phenomena," but this presupposes something which appears. If nothing existed there would also nothing appear. As smoke points to fire, so appearance to being. So much seeming, so much indication of being. Things in themselves may be known mediately, though not immediately, by follow- ing out the indications of being contained by the given appearance. Further, not merely the unformed matter of cognition is given to us, but it is rather true that every- 1