THE PHILOSOPHER

OF THE UNCONSCIOUS
b y PROF. EDOUARD d’ARAILLE

ALTHOUGH you will also gain valuable knowledge

about the life of Eduard von Hartmann from the pre-
face by the translator as well as the essay “The Great
Quietus ” by Edgar Everson Saltus, I would like us to
take a brief look at Hartmann’s origins and education,
before examining his philosophical thought - parti-
cularly as expressed in this volume - in more detail.

I.
KARL Robert Eduard von Hartmann was born on
the 23rd of February 1842 in Berlin, the city where
G.W.F. Hegel attained his greatest fame, yet also
where he had died in the cholera epidemic of 1831.
The entire philosophical community was already per-
meated by his grandiose dialectical system, while the
writings of Arthur Schopenhauer, his most formidable
opponent, were as good as unknown in this period.
Eduard von Hartmann, as he is most usually known,
was the son of a Prussian artillery officer. As was
usual at this time, he followed his father’s profession
and entered the school of artillery in Berlin in 1859.
He was educated there until 1862, though already in
1860 he was commissioned in the Artillery of the
Guards as an officer. He soon rose to the rank of
First Lieutenant, however, unfortunately for his mili-

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tary career - though fortunately for the history of phi-

losophy - he had to retire from the service in 1865
because a knee injury, aggravated by a rheumatic
ailment he had suffered from for several years, left
him in a semi-invalid state. He would spend the rest
of his life almost entirely confined to his bed at his
home in Berlin. It was in this situation of disability that
Hartmann sought to occupy himself with alternative
activities, for he had no desire to be an idle cripple.
He wished to carry on with living, though it would
take a couple of years before he found the correct
focus for his attentions. First of all he turned to music,
but soon realised that a composer’s or performer’s
career would not be for him. Then he gave his ener-
gies to painting, and he demonstrated not a small
amount of skill in his efforts. However, in spite of that
he obviously must have had a deep sense of know-
ing that these were not his chosen paths. The rest of
his time he had devoted to the reading and study of
philosophy, and he had been writing since he had
been put out of action by his injury, though it was only
after he gave up on music and painting as careers
that he gave himself fully to the vocation of being a
philosopher. In fact, such was his rapid advancement
in this area that when, in 1867, he presented his trea-
tise ‘On the Dialectical Method ’ to the University of
Rostock, they conferred upon him the degree of
Doctor of Philosophy. In fact, by that same year, at
the tender age of twenty-five, Eduard von Hartmann
had already completed the first manuscript of what
would be considered by all his magnum opus - that
is, ‘The Philosophy of the Unconscious ’, although at

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 Prof. Edouard d’Araille

that time it had the rather unwieldly sub-heading of

‘Popular Physiological-Psychological-Philosophical
Inquiries on the Manifestation and Essential Nature
of the Unconscious, and the Origin and Meaning of
Consciousness’. By the following year a publisher in
Berlin had shown great interest in the work, and by
the end of that year - 1868 - the first edition of this
classic work of speculative thought was published.
The work had an immediate impact in the scholarly
community and also with many general readers. In
only fifteen years his work had already gone through
ten separate editions, unprecedented acclaim for any
philosophical work, rivalling even Hegel’s popularity.
Not only that, but by 1884 the ninth edition of his chef
d’œuvre had been entirely translated into English
and was gaining fame in the United Kingdom and
America for its depth of thought and thoroughness of
treatment. No work before had ever treated of the
topic of the ‘Unconscious’ in such a comprehensive
manner, and it is this which is responsible for having
brought him such widespread recognition before he
had even turned forty. His book was the talk of the
academic communities everywhere, and considering
the quantity of the reviews, articles and books written
about it, everybody seems to have had an opinion.
We shall look at the contents of this work in a mo-
ment and try to account for its impact and renown.
However, even though it brought him great fame,
Hartmann’s own philosophical thought was avidly
exploring different areas even before this translation
was issued in England. In fact, he found that the label
of ‘Philosopher of the Unconscious ’ was somewhat

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of a stereotype that he could not manage to shrug off,

and no matter what else he produced in his life peo-
ple always saw him as the author of this one work,
and this one work only. From his own point of view it
was volumes that he published afterwards that held
greater importance for him, for example : ‘Phenome-
nologie des sittlichen Bewusstseins’ [The Phenome-
nology of Ethical Consciousness] (Berlin, 1879); and
‘Das religiöse Bewusstein der Menschheit’ [The Reli-
gious Consciousness of Mankind] (Berlin, 1881). Of
course these works were an extension and further
elucidation of the thoughts contained in this work,
applying his ideas to different fields unconsidered in
these pages, as well as updating his ideas in the light
of the constantly developing culture all around him.
Many view him as having been a ‘systematizer’ in the
great idealist tradition, but in fact he did not look upon
his ‘Philosophy of the Unconscious ’ in that way, only
he was obliged to express his thought in a framework
structured like that at such an early phase in his life.
It has more of the appearance of ‘system’ than it is
actually systematic, for what Hartmann is trying to do
in the present opus is to approach the notion of the
‘Unconscious’ from as many angles as possible, not
to set the concept in concrete, but to help us loosen
our idea of the mind until it arrives at wider perspec-
tives not covered by our concept of ‘Consciousness’.
By the end of his life Hartmann’s works extended to
over 12,000 pages. He died at Grosslichterfelde (five
miles south-west of Berlin) on the 5th of June 1906,
that same year having published the first volume of
his projected eight-volume ‘System of Philosophy ’.

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 Prof. Edouard d’Araille

II.
THE ‘Philosophy of the Unconscious ’ presents us
with an exploration of the idea that the internal
essence of life itself is an unconscious force, some-
what akin to Schopenhauer’s ‘Will-to-Live’, yet requi-
ring a dialectic of self-consciousness so as to deve-
lop through its many stages leading up to ‘Humanity’.
He provides us with an original thought, creating the
bridge between the philosophies of Post-Idealism (of
Schelling, Hegel at alia) and the psychologists of the
early nineteenth century (Carus, Herbart et alia) with
the twentieth-century philosophers of Existentialism
and the psychoanalytical theories of Sigmund Freud.
For Eduard von Hartmann the ‘Unconscious’ is the
Absolute of existence, in a similar way that ‘Geist’
(Mind/Spirit) was for Hegel. He finds that this idea
has already been discovered in its purity by Schelling
(see ‘Introductory ’ section), though his own notion of
it seems to owe a far greater debt to Schopenhauer’s
concept of the ‘Will’ than to that of the former thinker.
Hartmann reacts against the predominantly intuitive
nature of Schopenhauer’s philosophizing, but truth
be told his method finds a closer comparison in ‘On
the Will in Nature ’ than it does with any other work.
For it is in that volume that Schopenhauer attempts
to prove the essential nature of the unconscious life-
urge at the centre of his philosophy in an inductive
manner. Indeed, it was sub-titled : ‘An account of the
corroborations received by the author’s philosophy
since its first appearance from the empirical sciences.’

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One important fact to remember is that Darwin’s

Theory of Evolution was only published in 1859, just
one year before Schopenhauer’s death, therefore
this earlier thinker did not have the opportunity to
react to the findings of Darwin’s and Wallace’s ‘The
Origin of Species ’. Hartmann, however, was in a dif-
ferent position as he was able to respond to the
claims of ‘Evolutionism’ ; in fact being one of the first
German authors to appraise Darwin’s point of view.
Hartmann saw himself as the uniter and synthesizer
of the philosophies of rationalism and irrationalism, of
idealism and realism, for he discerned that each was
lacking in what its opposite provided, and that will
without the intellectual guidance of reason is blind,
and reason without the empirical support of tangible
experience is pure fantasy. He sought to bring to-
gether what he saw as the best elements in these
otherwise opposing philosophies, and it is largely
according to the success or failure of this attempt
that his own system of thought has been appraised.
Although it was his immediate predecessors in the
movement of post-Kantian Idealism (more than Kant
himself) who were the soil out of which his own ideas
had grown, he does make extensive references to
the entire history of philosophy in the present work.
Ultimately, however, his Weltanschauung seems to
be focused on optimism and pessimism - whether it
is or is not worth living at all. And it is to the great
rationalist of the seventeenth century, G.W. Leibniz,
to whom he owes most in his polemic (v. ‘Theodicy ’).
He does not disagree this is the ‘Best of all Possible
Worlds’, only he views it as bad in almost every way.

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 Prof. Edouard d’Araille

Volume One of the ‘Philosophy of the Unconscious ’

introduces us to Hartmann’s project to lay bare the
true nature of the Unconscious with the data of the
natural and historical sciences, a discussion in which
he maintains the ‘Unconscious’ is composed of Will
and Reason, this being the Absolute of existence.
You are particularly recommended to read with care
the ‘Introductory ’ section of this volume as it clearly
elucidates for the reader the object of the work, the
method used in the research, as well as the ‘mode of
exposition’). Finally, and of particular interest to all
those who have not looked into this subject area
before, Hartmann provides a concise summary of
the concept of the ‘Unconscious ’ as it is found in pre-
vious works of science, philosophy and psychology.
The remainder of this volume is divided into two
stages : (A) ‘The Manifestation of the Unconscious in
Bodily Life’, and (B) ‘The Unconscious in the Human
Mind’. While in the former of these stages the author
is mainly concerned with the instinctual and reflexive
aspects of nature, its self-reparative powers and the
workings of the spinal cord and the ganglia, in the
latter stage he moves on to a consideration of the
evidence of the Unconscious in the workings of the
human mind, covering such key topics as language,
sense-perception, thought, æsthetics, and, surely of
greatest interest to students of Freud - sexual love.
Though naturally some experimental details are out
of date, Hartmann furnishes an astounding plethora
of corroborative data in support of his point of view.
Section (A) IV is of especial importance as this is the
first point he emphasizes the union of will and idea.

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Volume Two of the ‘Philosophy of the Unconscious ’

takes Hartmann’s discussion to a new level entirely,
for whereas the first volume was primarily concerned
with the observation and analysis of the Unconscious
in the bodily functions and the workings of the mind,
here his interest is in going beyond the ‘physics’ of
the First into the ‘Metaphysics of the Unconscious’,
clear from the main heading of Stage C. of this work.
Of most immediate concern to him is differentiating
between the nature of conscious and unconscious
mental activity, and returning to what is his major
thesis, the unity of will and idea in the ‘Unconscious’.
In a discourse that takes us from the vegetable and
animal kingdoms all the way up to the development
of man himself, Hartmann provides us with his own
‘ascending evolution of organic life on the earth’.
One particular topic of importance worth mentioning
here is his concept of ‘Individuation ’, which he dis-
cusses in sections VII. and XI., among others. This,
he explains, is the result of a conflict of purposes into
which the universal Will is compelled through resist-
ing its ‘rational’ counterpart, the Ideas. The rôle of
consciousness is to liberate the Ideas from their
emprisonment by the Will and all of its sufferings.
This, Hartmann holds, is what creates an evolution-
ary process of nature, effecting maximum possible
emergence of purposes, finally leading to a state that
will “hurl back the total actual volition into nothing-
ness, by which the process and the world ceases.”
This volume closes with Hartmann’s seemingly opti-
mistic ‘Leibnizian’ section : “The Supreme Wisdom of
the Unconscious and the Perfection of the World”.

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 Prof. Edouard d’Araille

Volume Three of the ‘Philosophy of the Unconscious’

is that which presents us with the pessimistic world-
view that made Hartmann’s philosophy so famous.
However, even though he connects it with the argu-
ment of the previous two volumes, there is a certain
disconnectedness which sets it apart from the gene-
ral theory of the Unconscious with which Hartmann
has already presented us. Indeed, there is nothing
incompatible about accepting the author’s view of the
Unconscious, yet flatly rejecting his ultimately dark
vision of the life and future of humanity on this earth.
Having closed the previous volume stating boldly
“of all possible worlds the existing one is the best”,
Hartmann now ventures forth to prove to us, in three
sequential stages, ‘the irrationality of volition and the
misery of existence’. It is true that his thought is
much influenced by the darkest of all philosophers,
Arthur Schopenhauer, but the truth is that although
his thinking runs on similar lines, it is not intensely
morbid as is that of his mentor, rather a rationalistic
form of pessimism, diametrically opposed to the opti-
mism of Leibniz already mentioned, yet still posses-
sing notes of consolation amid all the talk of misery.
First of all, and in great depth, Hartmann lays bare
what he sees as the first stage of the ‘illusion’, where
‘happiness is considered as having been actually
attained at the present stage of the world’s develop-
ment, accordingly attainable by the individual of
today in his earthly life’. He does this through exten-
sive analysis of all the areas of life in which people
believe themselves to have attained happiness, and
tries to prove (though much of this is mere assertion)

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that each of these forms of happiness is just a sham,

quoting extensively from the history of thought in
support of the points he is making. Thus does he
seek to drain freedom, health, youth, love, honour,
domestic happiness etc. . . of all possible pleasure.
Whether you agree with him in this will require you to
follow him through several score pages of analysis.
Secondly, and quite summarily, Hartmann aims to
explode the myth in which ‘happiness is conceived
attainable by the individual in a transcendent life
after death’, therefore taking on the promise of most
religions. In this stage of his argument Hartmann is
well worth listening to, putting across many valid
points in a short space of text, covering religions from
Christianity to Buddhism, from East and West; also
views of Pantheists such as Spinoza and Schelling.
Finally, in the third stage of his argument, Hartmann
sets out to take on the belief wherein ‘happiness [is]
relegated to the future of the world’, the view, in large
part, that mankind’s mastery of science and techno-
logy, and the prospect of cosmic evolution, will make
life better and that happiness will be more readily
attained in the future of the earth, and of the cosmos.
Living two centuries after the book was originally
published it is obviously interesting to reflect on what
improvements have been made to life by the vast
and rapid developments having taken place over the
intervening time between the author and ourselves.
It is in this volume, as his own answer to the pessi-
mistic world view that he has presented us with, that
this thinker presents his solution of ‘Earth-Suicide’
(to call a spade a spade) -- Total World Annihilation !

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 Prof. Edouard d’Araille

According to Hartmann, it can be proved that even

though this is ‘the best of all possible worlds ’, none-
theless it would be better if there were no world at all,
and, in any case, the world is gradually and unremit-
tingly moving further and further towards the attain-
ment of this purpose, towards a Great Quietus. He
sees this as the goal of some yet unborn religion
of the future, a redemption of humanity in which
mankind are responsble for saving God, as Will, from
the agony and suffering involved in his own creation.
For a further consideration of this aspect of the Philo-
sophy of the Unconscious, I recommend, if you have
not already done so, reading Saltus’s excellent essay
in which he discusses these topics at greater length.

THE above, in brief, is a sketch of the contents of the

magnum opus of Hartmann whose first volume you
now have before you. It is not a complete exposition
of his thought, but merely a foretaste of some of the
central topics that you are to investigate with him in
perusing this work of his. He is not the easiest of
thinkers to read, that must be admitted, for although
he is a very talented writer, he is not a prose stylist
on the level of David Hume or of Heinrich Heine,
however, the great skill with which he attempts to set
before us one of the last of the great idealist systems
is a sight to behold. He is forthright in his conclusions
and pursues his ideas till they yield maximum insight.
Not once does he falter in spite of the arduous nature
of his exploration of regions which, till then, had bare-
ly been recognized as existent ; this man provides an
entire philosophy of this unknown - the Unconscious.

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III.

BEFORE closing this essay I would like to spend

one brief moment considering the influence of this
thinker’s work upon the centuries that have followed,
including the relevance of his thought in our own day.
Even though the Unconscious had been recognized
by a handful of thinkers before him, among whom we
can number poets such as Jean-Paul and Goethe,
philosophers such as William Hamilton and Schelling,
and early psychologists such as Herbart, Fechner
and C.G. Carus, it is only in Hartmann’s ‘Philosophy
of the Unconscious ’ that the concept is most clearly
enounced and considered from every one of the per-
spectives from which it has previously been viewed.
Even if he had not gone on to express many original
thoughts in his work, and presented new arguments
that had not yet been heard before, Hartmann is
deserving of great credit for the synthesizing work he
has done in fully describing the Unconscious and
providing us with a summary history of its origins.
However, the author goes far beyond doing merely
this, for in his brilliant and deep-seeking analyses of
bodily and mental, animal and human behaviour,
bringing together the results of a vast array of expe-
rimental research, as well as providing us with an
endless number of personal observations, Hartmann
brings to life the Unconscious so that it does not
remain in the region of the utterly unknown but be-
comes clear to us in its reality. He raises the idea of
the Unconscious to our level of conscious thinking.

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 Prof. Edouard d’Araille

In his own day the present work had an incredible

impact on his contemporaries. As already mentioned,
everyone seemed to have an opinion of his work,
even if, as in most cases, this was over-simplistic
and stereotyped. You need only read the three pre-
faces that Hartmann wrote for the seventh, eighth
and ninth editions respectively in order to understand
more about the impact that his philosophical tome
had made upon the scientific, philosophical and psy-
chological communities. Indeed, more because he is
weary of the misunderstandings and tired of being
pigeon-holed as ‘Philosopher of the Unconscious’,
rather than because he has suddenly developed a
penchant for writing prefaces, does Hartmann com-
pose additional remarks for the opening of his work.
Not only because of the limitation of space, but also
because I would prefer that you discover for your-
selves the true impact of Hartmann’s ‘Unconscious’,
I will mention here only three individuals who have
been inspired by this thought as he expressed it.
First of all, it is necessary to mention a man who was
two years younger than Hartmann, a philosopher the
immensity of whose impact is still yet unmeasurable,
Friedrich Nietzsche was influenced by Hartmann’s
‘Philosophy of the Unconscious ’ just as much as by
Schopenhauer’s ‘World as Will and Idea ’. In fact, the
effect of the former treatise upon his attitude to the
unconscious is manifest in several of his remarks,
such as the following : “The great basic activity is un-
conscious”, “the real continuous process takes place
below our consciousness, the series and sequence
of feelings, thoughts, and so on, are symptoms of

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this underlying process”, and “all our conscious mo-

tives are superficial phenomena; behind them stand
the conflict of our instincts and conditions”. After
Nietzsche the figure upon whom I would say that
Hartmann had the most direct influence, and one
who is quite forgotten in England at the present time,
is the German metaphysician and philosopher of reli-
gion Arthur Drews (1865-1935). His principal ideas
were derived from the author of the present work,
and he constructed from these a pantheistic world-
view which he called ‘concrete monism’. For him reli-
gion itself is the coming to self-awareness of the di-
vine world process in the life of humanity. In his book
‘The Psychology of the Unconscious ’ you can see
the direct influence of Hartmann upon his own work.
Indeed, he wrote several works that described and
analysed Hartmann’s philosophy (qv. Bibliography).
Finally, an author whom I would like to mention, and
upon whose own work Hartmann’s influence is most
obvious, is Sigmund Freud, for it is through him that
the concept of the ‘Unconscious’ was popularised to
such a great extent that it became a household term.
Like Nietzsche, Freud was a voracious reader and to
be fair he derived his idea of the unconscious not
only from Hartmann’s work but also from the notion
of the ‘will-to-live’ as found in Schopenhauer’s works.
However, if we were to be so simplistic as to view
Hartmann’s ‘Philosophy of the Unconscious ’ merely
as the bridge between Schopenhauer’s ‘Will-to-live’
and Freud’s ‘Unconscious’, even then the importance
of his work is of inestimable significance because it is
via this bridge that the thought made great headway.

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 Prof. Edouard d’Araille

Can one even begin to calculate the all-pervading

influence that the concept of the ‘Unconscious’ has
exerted upon us via Freud and others of the Zürich
school, not only the Psychoanalyst himself but his
one-time colleagues such as Wilhelm Reich, Alfred
Adler, C.G. Jung and Otto Rank, to name but a few.
However much they disagreed with each other upon
the specifics of their vastly contrasting theories, the
idea of the Unconscious, whether it is called the ‘Id’
the ‘collective Unconscious’ or the ‘Sub-conscious’.
And through the cinematic medium of films such as
Hitchcock’s ‘Spellbound ’ and Litvak’s ‘The Snake Pit’
the idea of the unconscious element of man’s life
reached to the widest general public in the twentieth
century like never before. What started out as ideas
separately conceived, yet not fully thought through,
synthesized and worked out thoroughly in the work of
Eduard von Hartmann in the concept of the ‘Uncon-
scious’, in the course of less than a hundred years
had influenced so many thinkers and permeated
popular culture to such an extent that nowadays
every man, woman and child seems to have some
understanding, some less clear, some more so, of
the significance of the concept of the ‘Unconscious’.
However, instead of living amid the flickering lights
of popular ideas and in the shadows of the thoughts
of philosophers and psychologists who followed after
Eduard von Hartmann, let us take the opportunity to
investigate, with his own accomplished guidance, an
idea that no writer has ever expressed with such
depth and exactitude as he has - let us open up to an
understanding of the Philosophy of the Unconscious.

xxiii
 A FOOTNOTE FOR OUR TIMES

OF course in our own day and age Hartmann’s ideas

concerning a ‘World-Suicide’ seem to be frighten-
ingly near to the truth, for even now the nuclear war-
heads that exist are capable of eliminating life on our
earth many, many times over. The threat is all the
greater now as warheads are not only possessed by
modern democratic states, but also by the numerous
‘rogue’ states, countries who are either run by dicta-
torships or whose parliamentary systems are cor-
rupted by nepotism and bribery. However, it would be
wrong to suppose that there is only a nuclear threat,
for equally the biological weapons (incurable strains
of ‘camelpox’ et alia) which have been developed in
the laboratory, are just as capable of decimating life
on this planet. Finally, there is also the consideration
that we have already upset the balance of this earth
so much by a commercial disregard for the effects of
‘Global Warming’, that it may be too late to redress
the disequilibrium of the eco-system, and the only
hope for the future existence of mankind may be to
travel to another planet or satellite thereof, perhaps
within our solar system, perhaps even far beyond.
Who can possibly pretend to themselves that all is
well in the World with the numerous terrorist threats
we are presently subjected to, not only of religious
organisations, but also from entire countries. With
regard to what Hartmann says about the conditions
requisite for a ‘World-Suicide’, one of the most impor-
tant that he mentions is that of international means of
communication between the peoples of this planet,

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 Prof. Edouard d’Araille

and of course this now exists, for by means of Satel-

lite Television and the Internet, there is ample possi-
bility to ‘spread the word’ from one end of the globe
to the other. Whether a consensus for self-annihila-
tion could ever be arrived at between the population
of the Earth, is a question to which I cannot give an
answer, but what is relevant in regard to what Hart-
mann says in his work is that not only do the means
for complete terrestrial destruction now exist, but in
addition the medium via which to communicate the
proposition to the people, whereby they could decide
upon this option all together. Perhaps it would come
down to a vote, and if a two-thirds majority or more
chose that the ‘Doomsday Device’ should be activa-
ted, then this would go ahead. However, one impor-
tant point to bear in mind is that what the author of
this work is talking about is a point in time when the
inhabitants of this orb should consciously decide that
the termination of life in general would be better than
the continuation of existence, not, on the other hand,
just the giving up of hope concerning the drastically
worsened conditions of life on earth, and the decision
to end it all as a way out. Hartmann’s idea is a little
more than the conventional view of suicide applied to
the entire population, possessing rather an element
of the Schopenhauerian conception of ‘nirvana ’, be-
ing a decision of the conscious mind to ‘blow itself
out’, because life in general has no more to offer.
Whether the human race will ever make this decision
is a question I cannot now answer, but the frightening
truth is that the possibility to make and take through
such a decision now exists. Life is now in our hands.

xxv
 SELECT BIBLIOGRAPHY
Über die dialektische Methode (Berlin, 1864).
[On the Dialectical Method.]
Die Philosophie des Unbewußten (1868-1882, Berlin).
[The Philosophy of the Unconscious.]
Das Unbewußte vom Standpunkte der Physiologie
und Descendenztheorie (1872, Berlin). [The Uncon-
scious from the standpoint of Physiology and the
Theory of Descent.]
Die Selbsterzetzung des Christentums und die
Religion der Zukunft (1874, Berlin).
[The Self-disintegration of Christianity and the
Religion of the Future.]
Wahrheit und Irrtum im Darwinismus : eine kritische
Darstellung der organischen Entwicklungstheorie
(Berlin, 1875).
[Truth and Error in Darwinism : a critical presentation
of the theory of organic development.]
Kritische Grundlegung des transcendentalen Rea-
lismus (Berlin, 1875) [CriticalBasis of Transcendental
Realism.]
Phänomenologie des sittlichen Bewußtseins (Berlin,
1878). [Phenomenology of Moral Consciousness.]
Zur Geschichte und Begründung des Pessimismus
(Berlin, 1880). [On the History and Background of
Pessimism.]

lviii
 Select Bibliography

Das religiöse Bewußtsein der Menschheit im Stufen-

gang seiner Entwicklung (1881).
Die Religion des Geistes (Berlin, 1882).
[The Religion of the Spirit.]
Philosophie des Schönen (Leipzig, 1882).
[Philosophy of the Beautiful.]
Ausgewählte Werke (13 Vols.) (1885-1901, Leipzig).
[Selected Works.]
Das Grundproblem der Erkenntnistheorie (Leipzig,
1889). [The Fundamental Problem of the Theory of
Knowledge.]
Geschichte der Metaphysik (Leipzig, 1889-1890).
[History of Metaphysics.]
Das Problem des Lebens (1906).
[The Problem of Life.]
System der Philosophie im Grundriss (1906-1909).
[System of Philosophy in Outline.]
Gesammelte Studien und Aufsätze gemeinver-
ständlichen Inhalts (Articles from 1875 onwards).
Gesammelte philosophische Abhandlungen (Berlin,
1872).
Bibliography : a chronological list of all of his writings,
compiled by Alma von Hartmann, appeared in
Kantstudien, Vol.17 (1912) pp.501-520. There is also
a separate publication ‘Verzeichnis der Eduard von
Hartmann-Literatur’ by Hans Staglich(Leipzig, 1932).

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Translations of his work include the following:

The Philosophy of the Unconscious (here presented).
Truth and Error in Darwinism, tr. by H.J. Darcy and
published in the Journal of Speculative Philosophy,
Vol.11, 1877-1878, pp.244-249 and 392-399.
The Religion of the Spirit, tr. by Ernest Dare (London,
1886).
Religious Metaphysics, translation by Thomas Hitch-
cock of Part III of the above work (New York, 1883).
Studies of his work include the following:
Das philosophische System Eduard von Hartmanns -
R. Köber (1884)
Der Kampf ums Unbewußte - O. Plümacher (2nd edi-
tion, 1890), [includes a chronological table of the
Hartmann literature from 1868 to 1890].
E.von Hartmanns Philosophie und der Materialismus
in der modernen Kultur - A. Drews (1890).
Eduard von Hartmanns philosophisches System in
Grundriss - Arthur Drews (Heidelberg, 1902) [in-
cludes a biographical introduction].
Dictionary of Philosophy and Psychology - J.M.
Baldwin (1901—1905). See entries in this work.
La filosofia della storia de Eduard von Hartmann -
E.H. di Carlo ((Palermo, 1906).
Eduard von Hartmann - Otto Braun (Stuttgart, 1909).

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Das Weltbild Hartmanns - Leopold Ziegler (Leipzig,

1910).
Psychologie des Unbewußten - Arthur Drews (Berlin,
1924).
Die Logik des Unbewußten, 2 Vols. - R.O. Petra-
schek (Munich, 1926).
Eduard von Hartmann - W. Rauschenberger (Heidel-
berg, 1942).
“The Epistemology of Eduard von Hartmann ” - J.W.
Caldwell, in Mind n.s. Vol.2 (1893) pp.183-207.
“Hartmann’s Moral and Social Philosophy ” - J.W.
Caldwell, in Philosophical Review, Vol.8 (1899),
pp.465-483 and pp.589-603.
Founders of Modern Psychology - G. Stanley Hall,
pp.181-246 provide an account of his contribution to
modern psychology (New York, 1912)
The Problem of Evil - Radoslav Tsanoff, Chapter 12
provides an account of a part of his metaphysics.
Autobiography - Rudolf Steiner, Chapter IX.
The Philosophy of Disenchantment - Edgar Everson
Saltus (New York, 1885), Chapter V. looks at the pes-
simistic nature of his metaphysical theory of life
(This contemporary account of Hartmann’s philoso-
phy is included in the present volume - v. Pagefinder).

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