HART, SAMUEL: Protestant Episcopalian; b. at Saybrook, Conn., June 4, 1845. He was educated at Trinity College (B.A., 1866) and the Berkeley Divinity School, and was ordered deacon in 1869 and ordained priest in the following year. He was tutor (1868-70), assistant professor (1870-1873), and full professor of mathematics (1873-83), and professor of Latin in Trinity College (1883-1899). Since 1899 he has been vice-dean and professor of doctrinal theology in Berkeley Divinity School, Middletown, Conn., having declined the proffered bishopric of Vermont in 1893. He has been registrar of the diocese of Connecticut since 1874, custodian of the Standard Book of Common Prayer since 1886, secretary of the House of Bishops V.-11

since 1892, and historiographer of the Church since 1898. In 1892 he prepared the report on the Standard Book of Common Prayer for the General Convention of 1892, and is likewise the author of several historical addresses. He has written or edited: Satires of Juvenal (Boston, 1873); Bishop Seabury's Communion Ote, with Notes (New York, 1874); Satires of Persius (Boston, 1875); G. F. Maclear's Instruction for Confirmation and Holy Communion (New York, 1895); History of the Amer ican Prayer Book in W. H. Frere's edition of F. Procter's New History of the Book of Common Prayer (1901); and Short Daily Prayers for Families (1902).

HARTMANN, JOHANNES: German Roman Catholic; b. at Herbigahagen (a village near Duder atadt, 15 m. s.e. of Göttingen) Oct. 3, 1829. He was ordained to the priesthood in 1854, and, after being a chaplain in Heiligenstadt from that year until 1857, was a teacher in Belgium till 1868. He then studied law at the University of Bonn for three years, and in the following year (1872) was appointed director of the theological seminary and professor of canon law at Paderborn. Two years later he was called to his present position of professor of canon law at the Academy of Münster.

HARTMANN, KARL ROBERT EDUARD VON: German philosopher; b. at Berlin Feb. 23, 1842; d. at the same place June 5, 1906. He was educated at the school of artillery in Berlin (185J1862); and held a commission (1860-65), when he was compelled to retire on account of serious knee trouble. He took his degree at Rostock in 1867, returned to Berlin, and retired to Lichterfelde (5 m. s.w. of Berlin) in 1885, doing most of his work in bed while suffering great pain. After developing the thought for twenty-two years, he began in 1864 to prepare his main philosophical work, Philosophie des Unbewussten (Berlin, 1869; 11th ed., 3 vols., 1904; French transl., M. D. Nolen, 2 vols., Paris, 1876; Eng. transl., by W. C. Coupland, Philosophy of the Unconscious, 3 vols., London, 1884). Next in rank was his Dos sittliche Bewusstaein, appearing first as Ph4nomenologie des sittlichen Bewusstseina (Berlin, 1879); and next to that was the Religionsphilosophie (2 vols., Das religiose Bewusstsein der Menachheit and Die Religion des Geistes, 1882).

The object of his philosophy was to unite the " idea " of Hegel with the " will " of Schopenhauer in his doctrine of the Absolute Spirit, or, as he preferred to characterize it, spiritual monism. He held that " a will which does not will something is not." The world was produced by will and idea, but not as conscious; for consciousness, instead of being essential, is accidental to will and idea-the two poles of "the Unconscious." Matter is both idea and will. In organic existences, in instinct, in the human mind, on the field of history, the unconscious will acts as though it possessed consciousness, i.e., were aware of the ends and of the infallible means for their realization. Consciousness arises from the temporary diremption of the idea from the active will and the will's opposition to this condition. Because of the wisdom displayed in the action of the Unconscious, this is the best possible world; only this does not prove that the

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world is good, or that the world would not be better, the latter of which is true. Human life labors under three illusions: (1) that happiness is possible in this life, which came to an end with the Roman Empire; (2) that life will be crowned with happiness in an other world, which science is rapidly dissipating; (3) that happy social well-being, although postponed, can at last be realized on earth, a dream which will also ultimately be dissolved. Man's only hope lies in "final redemption from the misery of volition and existence into the painlessness of non-being and non-willing." No mortal may quit the task of life, but each must do his part to hasten the time when in the major portion of the human race the activity of the Unconscious shall be ruled by in telligence, and this stage reached, in the simul taneous action of many persons volition will resolve upon its own non-continuance, and thus idea and will will be once more reunited in the Absolute.

C. A. Beckwith.