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 HARTMANN. 6n selves is the bridge which enables us to cross the gulf be- tween the immanent world of representations and the trans- cendent world of being. The causality of things in them- selves proves their reality, their difference at different times, their changeability and their temporal character; change, however, demands something permanent, existence, an existing, unchangeable, supra-temporal, and non-spatial substance (whether a special substance for each thing in itself or a common one for all, is left for the present unde- termined). My action upon the thing in itself assures me of its causal conditionality or necessity; the various affec- tions of the same sense, that there are many things in them- selves; the peculiar form of change shown by some bodies, that these, like my body, are united with a soul. Thus it is evident that, besides the concept of cause, a series of other categories must be applied to the thing in itself, hence applied transcendentally. The "speculative results*' obtained by Hartmann on an "inductive" basis are as follows: T& per se {AnsicJi) oi the empirical world is the Unconscious. The two attri- butes of this absolute are the active, groundless, alogical, infinite will, and the passive, finite representation (Idea); the former is the ground of the that of the world, the latter the ground of its purposive ivJiat and Jiow. Without the will the representation, which in itself is without energy, could not become real, and without the representation (of an end) the will, which in itself is without reason, could not become a definite willing (relative or immanent dualism of the attributes, a necessary moment in absolute monism). The empirical preponderance of pain over pleasure, which can be shown by calculation,* proves that the world is evil, that its non-existence were better than its existence; the purposiveness everywhere perceptible in nature and the progress of history toward a final goal (it is true, a negative one) proves, nevertheless, that it is the best world that was possible (reconciliation of eudemonistic pessimism with evolutionistic optimism). The creation of the world begins fur Philosophic, vol. Ixxxviii.), i836, and O. '^?^^Atxcx, Philosophy of Religion, ▼ol. ii. p. 249 seq.
 * Cf. Volkelt, Ueber die Lust ah hdchsten Werthmassstab (in the Zeitschrift