the same, _Der Pessimismus in Vergangenheit und Gegenwart_, 1884;
Krohn, _Streifzuege_ (see above); Seydel (see above). During the year
1882 four publications appeared under the title _Der Pessimismus und die
Sittenlehre_, by Bacmeister, Christ, Rehmke, and H. Sommer (2d ed., 1883).
[English translation of _Truth and Error in Darwinism_ in the _Journal
of Speculative Philosophy_, vols. xi.-xiii., and of _The Religion of the
Future_, by Dare, 1886; cf. also Sully's _Pessimism_, chap. v.--TR.]]

In polemical relation, on the one hand, to the naive realism of life,
and, on the other, to the subjective idealism of Kant, or rather of
the neo-Kantians, the logical conclusion of which would be absolute
illusionism, Hartmann founds his "transcendental realism," which mediates
between these two points of view (the existence and true nature of the
world outside our representations is knowable, if only indirectly; the
forms of knowledge, in spite of their subjective origin, have a more
than subjective, a transcendental, significance) by pointing out that
sense-impressions, which are accompanied by the feeling of compulsion and
are different from one another, cannot be explained from the ego, but only
by the action of things in themselves external to us, _i.e._, independent
of consciousness, and themselves distinct from one another. The causality
of things in themselves is the bridge which enables us to cross the gulf
between the immanent world of representations and the transcendent world of
being. The causality of things in themselves 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 undetermined). My action upon the thing in itself
assures me of its causal conditionality or necessity; the various
affections of the same sense, that there are many things in themselves; 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: The _per se (Ansich)_ of the empirical worl