Fischer's commentary (in Mahaffy's translation). The second season (1875-6) was devoted to Wallace's translation of Hegel's Logic (using as aids Stirling's Secret of Hegel, and the critical and explanatory articles and translations of the J. S. P.). The present season has witnessed a large increase in the numbers of the club as well as in the interest manifested. Hegel's Logic is still continued. Reading from Wallace, discussions, and written original expositions of the dialectical evolution of the categories taken up, have occupied the time. Some of the expositions will appear in these "Notes and Discussions."

The "Aristotle Club," founded in 1873 by Mr. Thos. Davidson, is engaged this winter on the Prior Analytics, investigating the relation of the Aristotelian distinctions of necessity, contingency and simple. existence, to the syllogism as now employed. The first and a portion of the second year (1873-4) were devoted to Aristotle's De Anima, a translation of which from Mr. Davidson is expected by the public.

A course of lectures on Shakespeare's Historical Plays, by D. J. Mr. S. treats the plays Snider, is in progress the present winter. from the standpoint of the Philosophy of Art. Hitherto in his essays he has found it necessary to consider somewhat minutely the philosophy of the institutions of Family, Society, and State. In the present series his reflections upon English and general history, politics and sociology, are of great interest.

W. T. H.

Philosophie des Unbewussten, von Eduard von Hartmann. Siebente Erweiterte Auflage. Berlin: Carl Duncker's Verlag. 1876.

We cannot say that this appendix to the seventh edition of Hartmann's chief work has a special philosophical value for us. By far the greater part of the additions are devoted to the "Philosophy of the Nerve Centres," and the other part has chiefly a local interest, being criticisms of and defenses against attacks made upon his work by German philosophers, which from the nature of the case have little interest, if any, for American readers.

A. E. K.

Die Speculativen Systeme seit Kant und die Philosophische Aufgabe der Gegenwart. Von Carl Hermann Kirchner. Leipzig: 1860. Verlag von J. A. Barth.

A pamphlet of some hundred pages, with a great fund of information, and an exposition of Fichte's, Schelling's, and Hegel's systems, which shows considerable study.

A. E. K.

Analytical Processes; or The Primary Principle of Philosophy. By. Wm. I. Gill, A. M., author of "Evolution and Progress." New York: The Authors' Publishing Company. 1876.

The work projected by Mr. Gill in his attempt to establish a consistent and adequate system of Philosophy, comprises five volumes, of which the present one is the first. There is to be, after Vol. I., the Analytical Processes, Vol. II., Synthetic Processes; Vol. III., “Heisenism" [Monism] and Dualism "or the unity and plurality of the kinds and forces in the universe; in which a creationism will be unfolded and demonstrated which will not destroy, but appropriate and assimilate the principles and facts of the theory of Evolution in consonance with Theism and supernatural freedomism"; Vol. IV., Hetiology, "giving an exposition of Causation, natural and supernatural, and of volitional freedom and necessity, also an inductive proof of the existence of a supernatural Infinite Being, and the need and proof of a supernatural and miraculous revelation and religion"; Vol. V., "Dikeology, including Theodicy."

By "Analytical Processes" he understands deductive processes-whose supreme principle is the law of non-contradiction. The present work falls into three books, of which the first treats of logic, the second of ontology, the third of mathematics as founded on the supreme principle named. We cannot give a brief verdict on the work in a happier manner than by quoting the words of Dr. McCosh: "It contains a vast amount of able and conscientious thought and acute criticism." The work is written in an earnest but popular style, is stimulative of thought and busies itself with the vital questions which thinkers must settle first on their way to a comprehensive theory of the worlds of man and nature. We look with interest for the second volume, on the Philosophy of Synthetic Processes.

BOOKS RECEIVED.

Sittenlehre fuer Schule und Haus, nach Dr. Wilhelm Fricke's Sittenlehre fuer konfessionslose Schulen herausgegeben von der Deutschen Freien Gemeinde von Philadelphia. Philadelphia: Druck von B. G. Stephan. 1875.

The Scottish Philosophy, Biographical, Expository, Critical, from Hutcheson to Hamilton. By James McCosh. New York: Robert Carter & Brothers. 1875.

Handbook of Moral Philosophy. By Rev. Henry Calderwood. London: Macmillan & Co. 1872.

Things Sacred and Secular in American Life. By A. D. Mayo.

New Elements from Old Subjects: presented as the basis for a Science of Mind. To which are added: 1. The Philosophy of Numeration; 2. The Philosophy of Government; 3. The Philosophy of Definitions: as applications of the aforesaid elements. By John Gaskell. Philadelphia: Claxton, Remsen, & Haffeltinger. 1874.

Theism. A poem by R. S. Sanborn. Published by the author. Rockford, Illinois: 1873.

Ancient Symbol Worship. Influence of the Phallic Idea in the Religions of Antiquity. By Hodder M. Westropp and C. Staniland Wake. With an Introduction, Additional Notes, and an Appendix by Alexander Wilder, M. D. New York: J. W. Bouton. 1875.

An Introduction to the Study of Logic and Metaphysics. By Thomas Squire Barrett. London: Provost & Co., 36 Henrietta St., Covent Garden. 1875.

Die Religiose Frage. Wider Edouard von Hartmann, von Johannes Huber. Muenchen: Theodor Ackermann. 1875.

Psychial or Physical. By C. H. Hughes, M. D. St. Louis.

By Robert Lewins, M. D. 1873.

Life and Mind: their Unity and Materiality.
Lewes: Geo. P. Bacon, steam printing office.
Ideas in Nature Overlooked by Dr. Tyndall. Being an examination of Dr.
Tyndall's Belfast Address. By James McCosh. New York: Robert Car-
ter & Brothers. 1875.

Blitzstrahl wider Rom. Die Verfassung der Christlichen Kirche und der Geist des Christenthums. Aus den Werken Franz von Baader's, mit Vorreden und Anmerkungen von Professor Dr. Franz Hoffmann. Zweite verbesserte und erweiterte Auflage. Wuerzburg: A. Stuber's Buchhandlung. 1871.

The Moral System, with an Historical and Critical Introduction. Having special reference to Bishop Butler's "Analogy." Designed as a Text Book for Academies and Colleges. By E. H. Gillett. New York: Scribner, Armstrong, & Co. 1874.

The Natural Theology of the Doctrine of the Forces. By Prof. Benj. N. Martin. (University Convocation at Albany, N. Y.. Aug., 1871).

Fancy and Philosophy. An Introduction to the Study of Metaphysics, and the History of Philosophy, with special reference to Modern Theories of Theism and Atheism. By W. D. Wilson. Ithaca, N. Y.: Andrus, McChain & Lyons. 1872.

The Influence of Christianity on Civilization. By B. F. Underwood. New York: Asa K. Butts & Co.

Materialism: Its History and Influence on Society. By Dr. L. Buechner. Translated by Alexander Loos. New York: Asa K. Butts & Co.

An Essay on Science and Theology. By J. M. Kerr. Dayton, Ohio: United Brethren Publishing House. 1873.

Neues Fundamental-Organon der Philosophie und die thatsaechliche einheit von Freheit und Nothwendigkeit fuer Jedermann verstaendlich von Dr. Wilh. Braubach. Neuwied und Leipzig: By I. H. Heuser. 1872.

Mysteries of the Voice and Ear. By Prof. O. N. Rood. New Haven, Conn., Charles C. Chatfield & Co. 1873.

Ontology; being a translation of “Tatwa-Vidya,” a Bengali Work. By Babu Dwijendra Nath Tagore, with subsequent additions and alterations made by him in the original text. Calcutta: Wyman & Co. 1871.

Translated from the German of KARL ROSENKRANZ, by ANNA C. BRACKETT.

The second part of Faust is an independent world, only loosely connected with the first part, as will be acknowledged if we reflect on what is the real dramatic element. The first part possesses a very powerful motive in the pathos connected with the actual individuals Faust and Margaret. Its lyric fire flares at the conclusion, in the insane words of Margaret, into a funeral pyre, and we might well infer that no second part could follow from the first. To the scornful words of Mephistopheles that she is judged, rings back the voice from above, that through the willing endurance of righteous punishment she is also saved. The pow ers of good, as the almighty force of the divine order, conquer. We behold Faust not at rest, but on the contrary, rebelling against his infernal companion, and we may well imagine that he in the fate of Margaret has learned by experience the deepest secret of the history of the human race, and must now bury himself within himself in order to rise above this past and prepare himself for a new existence.

In any case the powers of evil have come to an end. The second part cannot return to any such theoretical and individual

motive. We have before seen that it must certainly have for content the solution of the old bargain, and hence the fifth act of the second part might be joined to the present conclusion of the first part, without our noticing the omission of the first four preceding acts by any essential loss. I am convinced that Faust might thus be produced on our stage.

But Goethe had quite another intention. He wished to put into the Faust story the result of an eclectic theory of the universe, of a completed view of the world. Because as a poet he could not, like Herder or Hegel write a Philosphy of History, he was obliged to put his conception of it into a poetic form, and therefore he could not satisfy himself with the first part. He must have a second in order to show forth the powerful elements which move the world, Nature and Art, the State and the Church. Faust and Mephistopheles in this become only the representatives of humanity, which striving toward the infinite is continually losing itself in the finite. Even towards the close of the first part they began to broaden out into such typical figures. The whole world already recognizes them as the absolute symbols of the absolute tragedy and comedy of the soul. Goethe himself has used them both thus under the cloak of "Invectives," and afterwards in "Masquerades." For this reason the second part has no real plot. It aims to present to us only a symbolical lesson in the form of a drama. Or rather, I should say, to characterize Goethe's own conception of the theatrical element, in the form of an opera. And it is to be acknowledged that he has succeeded quite as well as in the first part in carrying out his idea. It was a long time before the trial was made with the first part. With the second the music, the ballet and the decorative scenery must form no inconsiderable part. The directions which Goethe has given for the scenic arrangements are quite exact.

The second part paints for us the progress of the human spirit in its enfranchisement from the middle ages to modern times. The first part depicted the liberation of the soul to life from the abstractions of theology and magic. The second part must therefore have a series of elements each one of which gravitates towards another focus. We find ourselves at first in the court, where the life of the State is exhibited in its greatest magniticence. Secondly we force our way into nature to see how out of the chaos of elements she gradually collects herself, till she reaches the noble form of man, and is spiritually transfigured