Hegellanism is commonly employed to denote the direction of philosophical specula tion in the large school which arose under the influence of Hegel. During Hegel's life, and on till 1841, when Sehelling came to Berlin, Hegelianism found a very efficient organ in the fahrbacher fur toissenschaftliche Kritik (1827-47, ed. by Henning); and through the influence of the Prussian minister, Von Altenstein, a large number of the philosophical chairs in the Prussian universities were secured for Hegelian professors. In the second grand department into which Hegel had divided his system, the philosophy of nature, his speculations did not give the same impetus to. inquiry as those of Schelling had given; but this may be accounted for from the consideration that the enthusiasm for physical investigations, which was rising when Schelling's early speculations appeared, had reached its culmination before Hegel began to attract notice. In logic, also, owing to Hegel's own exhaustive treatment, little has been done by his disciples, except in the way of explication and apology. of which Schaller's, Erdmann's. and Hinrichs's works on the science are specimens. But in psychology we find deveh,p ments of the Hegelian principles by Rosenkranz, Michelet, and Erdmann; in juris prudence, by Gans; in ethics, by Michelet; in aesthetics, by Vischer, Hinrichs, Hotho, Rosenkranz, Huge, and Schnaase; in the history of philosophy, notwithstanding llegers own work, by Erdmann, Michelet, Rosenkranz, Schwegler, Zeller, Se. In -the philosophy of religion, however, Hegelian speculation has been more widely and power fully influential than in any other department; Daub, Marheineke, Rosenkranz, Conrad', Gbsehel, Vatke, and a host of other more or less known writers, joining with liege] in seeking to eliet the eternal meaning embodied in the historical and, symbolical forms of Christianity. But as' soon as HegelianiSm reached this .Sphdresof speculation, it began
to show antagonistic tendencies. These became especially apparent four years after Hegel's death, in the controversy raised by Strauss's Leben Jesu (1835), and continued by his Christliche Glaubenslehre (1840). The Hegelians then split into three sections, called severally the right, left, and center, according as they represent supernaturalism, ration alism, or a mediating mysticism. Among those of the extreme left, known also as the young Hegelians, and dubbed by Leo with the felicitious but untranslatable diminutive Hegelingen, the Hegelian philosophy, which had before been ecclesiastically and politi cally conservative, became thoroughly radical. In 1888 Ruge began to edit for them a special organ, Die Halleschen Jahrbacher, which was very influential among the youth of Germany, but was prohibited in 1847, after having been transferred to Leipsic under the title of Die Deutseken Jahrbiicher. Weisse, Fichte, (the younger), Ulrici, Fischer, and Carriere, were named pseudo-Hegelians because, though retaining a large element of Hegelianism, they introduced at times an extraneous method and divergent results. Beyond Germany, Hegelianism is represented in France, in Italy, in Denmark, and in Sweden by numerous philosophers of note; and has also exerted an important influence on British and American thought, especially in the region of psychology,