Greek and Catholic philosophy as this is from the Indian systems. The great characteristic of German philosophy is that it is deliberately subjective and limits itself to the articulation of self-consciousness. The whole world appears there, but at a certain remove; it is viewed and accepted merely as an idea framed in consciousness, according to principles fetched from the most personal and subjective parts of the mind, such as duty, will, or the grammar of thought. The direction in which German philosophy is profound is the direction of inwardness. Whatever we may think of its competence in other matters, it probes the self—as unaided introspection may—with extraordinary intentness and sincerity. In inventing the transcendental method, the study of subjective projections and perspectives, it has added a new dimension to human speculation.
The foreign religion and the foreign irreligion of Germany are both incompatible with German philosophy. This philosophy cannot accept any dogmas, for its fundamental conviction is that there are no existing things except imagined ones: God as much as matter is exhausted by the thought of him, and entirely resident in this thought. The notion that knowledge can discover anything, or that anything previously existing can be revealed, is discarded altogether: for there is nothing to discover, and even
