harsh subjection to the intellectual part. What guarantee is there that the intellect, thus clothed with authority, will make due allowance for the claims of sentiment and conscience? Kant's answer lies in his famous doctrine of the "primacy of the practical reason."[1] Nature, he says, is indeed the work of the theoretical faculties; and the theoretical faculties can recognize only facts and laws. But the theoretical faculties are themselves but the expression of something deeper, namely, the will. Thinking is a kind of action, and action in general has its own laws, revealed in conscience, and taking precedence of the rules that govern any special department of action, such as knowing. This does not mean that conscience over-rules the understanding, or that the will can violate nature; but that conscience reveals another world, deeper and more real than nature, which is the proper sphere for the exercise of the will. This is the world of God, freedom, and immortality. It cannot be known in the strict sense, only nature can be known; but it can and must be believed in, because it is presupposed in all action. If one is to live at all, one must claim such a world to live in. So Kant, who began by justifying science, ended by justifying faith.
THE FOLLOWERS OF KANT
I have said that it was the fate of epoch-makers to have their ideas promptly converted into something that they never meant. Kant was a cautious, or as he terms it, a "critical" thinker. He concerned himself with questions regarding the possibility of knowledge and the legitimacy of faith; and avoided so far as possible making positive assertions about the world. But his followers were fired with speculative zeal, and at once passed over from "criticism" to metaphysics.
There resulted the great Romantic and Idealistic movement that formed the main current of philosophical thought during the nineteenth century.
In the idealistic movement the Kantian theory of knowledge is united with a pantheistic tendency that may be traced continuously back even to Plato himself. According to this pantheistic view, nature and God are the same thing viewed differently. God, fore-
- ↑ H. C., xxxii, 305ff, 318ff.
