[27] Münsterberg's Science and Idealism, p. 10; cf. also his Grundsuge der Psychologie, Bd. i., 1900.
[28] Wundt's Grundriss der Psychologie and the article "Psychologie" in Philosophie im beginn des Zwanzigsten Jahrhunderts (Festschrift fur Kuno Fischer, art. 1).
[29] The Truth of Religion, pp. 178 f.
[30] It is a great merit of Bergson, too, to have perceived this fundamental difference. The difference between intellect and intuition, in his larger volumes, is more illuminating on the side of intellect. The relation of both is expressed by him more clearly in his short Introduction to Metaphysics (soon to appear in English).
[31] Troeltsch, in his Psychologie und Erkenntnistheorie, has perceived the difference very clearly, but in a manner quite different from Bergson. Troeltsch has dealt with the presence of the content of the over-empirical as something which is higher than any psychology of the soul, and which is at the farthest remove from the percept.
[32] Richard Kade, in his new book, Rudolf Euckens noologische Methode, points out very clearly Eucken's contributions on this point from 1885 downwards. Kade further deals with the later developments of Windelband, Rickert, Troeltsch, and Wobbermin in the same direction.
[33] Historical Studies in Philosophy,1912, p. 176.
[34] Cf. the two remarkable volumes of Baron von Hügel, The Mystical Elements of Religion,1908, and especially vol. ii. These books are a mine of rich things, but I have not observed that many in our country have as yet realised this fact.
[35] The Truth of Religion, p. 456.
[36] Main Currents of Modern Thought, p. 353.