[26] Confessions, Book XII.
[27] Höffding, Vol. II, p. 9.
[28] Fichte's word is Anschauung, for which the English language possesses no exact equivalent. It "implies something akin, though perhaps superior to, seeing or perceiving by means of the senses," and it approaches less closely to "inspiration" than does the English word "intuition." The term acquired a meaning somewhat akin to the amor intellectualis Dei of Spinoza, which we have met before. (See note in Merz, III, p. 445.)
[29] William James, A Pluralistic Universe, p. 92.
[30] Here again a certain ambiguity surrounds the German word. Geist is inadequately translated by either "mind" or "spirit": it comprises the meaning of both words (cf. Merz, III, p. 466).
[31] This does not mean that what is not good enough for philosophy is good enough for religion. The idea behind Schleiermacher is that what philosophy cannot sanction, religious experience can sanction. And it has to be remembered that, as a follower of Kant, he assigned very definite limits to the powers of philosophy. He was not an Hegelian—Hegel's and Schleiermacher's views of the religious problem are quite incompatible—the one believed, the other did not believe, that reason could solve that problem.
[32] Kopp, Geschichte der Chemie, Vol. I, p. 442 (quoted by Merz, Vol. I, p. 191).
[33] Merz, Vol. I, p. 218.
[34] According to one authority (Judd, in his Coming of Evolution) the number of known species of plants and animals must be placed at 600,000 (p. 10).
[35] Vestiges of Creation, published anonymously in 1844, passed through nine large editions by 1853. The author was Robert Chambers (1802-71), a geologist.