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266 HISTORY OF PHILOSOPHY delenburg was known better in the United States than in Europe, for George Sylvester Morris and Henry Boynton Smith brought his ideas to Union Theological Seminary, Noah Porter to Yale, T. H. Harris to St. Louis, and Morris to Johns Hopkins. At Johns Hopkins, Dewey, through Morris, learned to know him as a "dynamic idealist," and he also learned to criticize Kant's Critique o] Judgment in the spirit of Trendelenburg. Rosenstock takes Trendelenburg 's great influence on Dewey for granted as fairly direct, though Morris's interpretation of Trendelenburg was really not as authentic as Dewey's and though Dewey seldom referred to him and never cited him. The close parallels between Trendelenburg's and Dewey's logic and psychology, which Rosenstock correctly describes as being much more striking than anything in Morris, seem to me still somewhat of a mystery. I suspect he and Harris and Davidson must have discussed Trendelenburg in the Adirondacks during their summer schools. The most striking and basic common ground between Trendelenburg and Dewey is their use of the concept of "activity" (Aktivitiit, in Trendelenburg) as a name for the organic, dynamic continuum which in its higher development generates the distinction between subjectobject , mind-environment. In Trendelenburg's system, mind is explained as constructive movement; which becomes in Dewey's system reconstructive process. This is a radical departure from the romantic conception of "Am Anfang war die Tat," and is more than what was later called "activism" and "contextualism." It is a radical naturalism which led both of them to welcome Darwinian evolutionism. Rosenstock does full justice to this in his treatment of their theories of knowledge, but he might have emphasized their insistence on mind literally as movement. Dewey used to refer to "activity" as an inclusive term for "existential goings on" or "affairs," not merely human. The "idealism" which lay in the background of both systems was largely "ethical voluntarism" or an emphasis on "Zweck" as an objective organic category for both judgment and conduct. As Rosenstock points out, Trendelenburg's large and basic work, Logisehe Untersuchungen, is diffuse and little read, in fact, a rare book. It would be a substantial help to historians to have a good anthology, in both German and English. With the contemporary revival of interest in Hegel, it would be useful, especially in Europe, to revive the anti-Hegelian biologists and neo-Aristotelians. After all, Trendelenburg at Kiel was Kierkegaard's neighbor and teacher and is more directly in the line of existentialist succession than Trendelenburg's student at Kiel, Dilthey, and certainly closer to present-day movements. HERBERT W. SCHNEIDER Claremont, Cali]ornia Archivio di Filosofia: Compte rendu des Acres de Trois Congr~s d Rome. I1 Problema della Demitizzazione (1961); Demitizzazione e Immagine (1962); Ermenentica e Tradizione (1963). (Padova: Cedam, 1961-1963.) En Janvier 1961, l'Institut d'Etudes Philosophiques de l'Universit~ de Rome convoquait un groupe de th~ologiciens, d'humanistes et de philosophes, de tendances diverses, autour d'un sujet d~termin~--le probl~me de la d~mythisation. 1Ce sujet fair allusion, on le Bait, au "programme" de d~mythisation n~o testamentaire propos6 par Bultmann et ses adeptes. ~ Le d~bat th~ologique-philosophique devait se poursuivre en 1962, centrd eette fois-ei sur un probldme compl~mentaire au pr~cddent, que nous pourrions sch~matiser de la sorte: le mythe raconte un drame, un drame metahistorique--in illo tempore--ou protohistorique dans lequel l'histoire du monde et de l'homme en seraient une prolongation, une ~tape, une promesse. Le A rchivio di Filosofia: II Problema della Demitizzazione (Padova: Cedam, 1961). Ecrits de: E. Castelli, R. Bultmann, K. Kerenyi, H. G. Gadamer, H. W. Bartseh, H. Fahrenbach, W. Anz, H. Lotz, L. Schuwer, H. Bouillard, R. Marl~, F. Theunis, V. Fagone, R. Lazzarini, A. Caracciolo, H. Birault, R. Panikkar, et F. Bianco. Le probl~me dont nous parlons a 6t6 ddfini d'une fa~on precise en 1941 par Bultmann, dans son article Neues Testament und Mythologie. BOOK REVIEWS 267 mythe parle, donc, de l'histoire. Au cours de ce proems de d~mythisation e'est l'histoire qui parle du mythe, tout...

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