in natural science, viz. that of a system of laws which governs the many things? But, in attempting to make this conception quite clear and thinkable, we are forced to represent the connexion of things as a universal substance, the essence of which we conceive as a system of laws which underlies everything and in its own self connects everything, but imperceptible, and known to us merely through the impressions it produces on us, which we call things. A final reflection then teaches us that the nature of this universal and all-pervading substance can only be imagined by us as something analogous to our own mental life, where alone we experience the unity of a substance (which we call self) preserved in the multitude of its (mental) states. It also becomes clear that only where such mental life really appears need we assign an independent existence, but that the purposes of everyday life as well as those of science are equally served if we deprive the material things outside of us of an independence, and assign to them merely a connected alone they can appear to us.

appreciate and combine different and apparently opposite tendencies and interests, in the sort of justice with which it weighs our manifold desires and aspirations, balancing them in due proportions, refusing to sacrifice to a one-sided principle any truth or conviction which experience has proven to be useful and necessary. The investigations will then naturally divide themselves into three parts, the first of which deals with those to our mind inevitable forms in which we are obliged to think about things, if we think at all (metaphysics), the second being devoted to the great region of facts, trying to apply the results of metaphysics to these, specially the two great regions of external and mental phenomena (cosmology and psychology), the third dealing with those standards of value from which we pronounce our aesthetical or ethical approval or disapproval. In each department we shall have to aim first of all at views clear and consistent within themselves, but, secondly, we shall in the end wish to form some general idea or to risk an opinion how laws, facts and standards of value may be combined in one compre-existence through the universal substance by the action of which hensive view. Considerations of this latter kind will naturally present themselves in the two great departments of cosmology and psychology, or they may be delegated to an independent research under the name of religious philosophy. We have already mentioned the final conception in which Lotze's speculation culminates, that of a personal Deity, Himself the essence of all that merits existence for its own sake, who in the creation and government of a world has voluntarily chosen certain laws and forms through which His ends are to be realized. We may add that according to this view nothing is real but the living spirit of God and the world of living spirits which He has created; the things of this world have only reality in so far as they are the appearance of spiritual substance, which underlies everything. It is natural that Lotze, having this great and final conception always before him, works under its influence from the very beginning of his speculations, permitting us, as we progress, to gain every now and then a glimpse of that interpretation of things which to him contains the solution of our difficulties.

The key to Lotze's theoretical philosophy lies in his metaphysics, to the exposition of which important subject the first and last of | his larger publications have been devoted. To understand Lotze's philosophy, a careful and repeated perusal of these works is absolutely necessary. The object of his metaphysics is so to remodel the current notions regarding the existence of things and their connexions with which the usage of language supplies us as to make them consistent and thinkable. The further assumption, that the modified notions thus gained have an objective meaning, and that they somehow correspond to the real order of the existing world which of course they can never actually describe, depends upon a general confidence which we must have in our reasoning powers, and in the significance of a world in which we ourselves with all the necessary courses of our thoughts have a due place assigned. The principle therefore of these investigations is opposed to two attempts frequently repeated in the history of philosophy, viz.: (1) the attempt to establish general laws or forms, which the development of things must have obeyed, or which a Creator must have followed in the creation of a world (Hegel); and (2) the attempt to trace the genesis of our notions and decide as to their meaning and value (modern theories of knowledge). Neither of these attempts is practicable. The world of many things surrounds us; our notions, by which we manage correctly or incorrectly to describe it, are also ready made. What remains to be done is, not to explain how such a world manages to be what it is, nor how we came to form these notions, but merely this-to expel from the circle and totality of our conceptions those abstract notions which are inconsistent and jarring, or to remodel and define them so that they may constitute a consistent and harmonious view. In this endeavour Lotze discards as useless and untenable many favourite conceptions of the school, many crude notions of everyday life. The course of things and their connexion is only thinkable by the assumption of a plurality of existences, the reality of which (as distinguished from our knowledge of them) can be conceived only as a multitude of relations. This quality of standing in relation to other things is that which gives to a thing its reality. And the nature of this reality again can neither be consistently represented as a fixed and hard substance nor as an unalterable something, but only as a fixed order of recurrence of continually changing events or impressions. But, further, every attempt to think clearly what those relations are, what we really mean, if we talk of a fixed order of events, forces upon us the necessity of thinking also that the different things which stand in relations or the different phases which follow each other cannot be merely externally strung together or moved about by some indefinable external power, in the form of some predestination or inexorable fate. The things themselves which exist and their changing phases must stand in some internal connexion; they themselves must be active or passive, capable of doing or suffering. This would lead to the view of Leibnitz, that the world consists of monads, self-sufficient beings, leading an inner life. But this idea involves the further conception of Leibnitz, that of a pre-established harmony, by which the Creator has taken care to arrange the life of each monad, so that it agrees with that of all others. This conception, according to Lotze, is neither necessary nor thoroughly intelligible. Why not interpret at once and render intelligible the common conception originating

The universal substance, which we may call the absolute, is at this stage of our investigations not endowed with the attributes of a personal Deity, and it will remain to be seen by further analysis in how far we are able--without contradiction-to identify it with the object of religious veneration, in how far that which to metaphysics is merely a postulate can be gradually brought nearer to us and become a living power. Much in this direction is said by Lotze in various passages of his writings; anything complete, however, on the subject is wanting. Nor would it seem as if it could be the intention of the author to do much more than point out the lines on which the further treatment of the subject should advance. The actual result of his personal inquiries, the great idea which lies at the foundation of his philosophy, we know. It may be safely stated that Lotze would allow much latitude to individual convictions, as indeed it is evident that the empty notion of an absolute can only become living and significant to us in the same degree as experience and thought have taught us to realize the seriousness of life, the significance of creation, the value of the beautiful and the good, and the supreme worth of personal holiness. To endow the universal substance with moral attributes, to maintain that it is more than the metaphysical ground of everything, to say it is the perfect realization of the holy, the beautiful and the good, can only have a meaning for him who feels within himself what real not imaginary values are clothed in those expressions. We have still to mention that aesthetics formed a principal and favourite study of Lotze's, and that he has treated this subject also in the light of the leading ideas of his philosophy. See his essays Ueber den Begriff der Schönheit (Gottingen, 1845) and Ueber Bedingungen der Kunstschönheit, ibid. (1847); and especially his Geschichte der Aesthetik in Deutschland (Munich, 1868).

Lotze's historical position is of much interest. Though he disclaims being a follower of Herbart, his formal definition of philosophy and his conception of the object of metaphysics are similar to those of Herbart, who defines philosophy as an attempt to remodel the notions given by experience. In this endeavour he forms with Herbart an opposition to the philosophies of Fichte, Schelling and Hegel, which aimed at objective and absolute knowledge, and also to the criticism of Kant, which aimed at determining the validity of all human knowledge. But this formal agreement includes material differences, and the spirit which breathes in Lotze's writings is more akin to the objects and aspirations of the idealistic school than to the cold formalism of Herbart. What, however, with the idealists was an object of thought alone, the absolute, is to Lotze only inadequately definable in rigorous philosophical language; the aspirations of the human heart, the contents of our feelings and desires, the aims of art and the tenets of religious faith must be grasped in order to fill the empty idea of the absolute with meaning. These manifestations of the divine spirit again cannot be traced and understood by reducing (as Hegel did) the growth of the human mind in the individual, in society and in history to the monotonous rhythm of a speculative schematism; the essence and worth which is in them reveals itself only to the student of detail, for reality is larger and wider than philosophy; the problem, "I w the one can be many," is only solved for us in the numberless examples in life and experience which surround us, for which we must retain a lifelong interest and which constitute the true field of all useful human work. This conviction of the emptiness of terms and abstract notions, and of the fulness of individual life, has enabled Lotze to combine in his writings the two courses into which German philosophical thought had been moving since the death of its great founder, Leibnitz. We may define these courses by the terms esoteric and exoteric-the former the philosophy of the school, cultivated principally at the universities, trying to systematize everything and reduce all our knowledge to an intelligible principle, losing in this attempt the deeper meaning of Leibnitz's philosophy; the latter the unsystematized philosophy of general culture which we find in the work of the great writers of the classical period, Lessing, Winkelmann, Goethe, Schiller and Herder, all of whom expressed in some degree their indebtedness to Leibnitz. Lotze can be said to have brought_philosophy out of the lectureroom into the market-place of life. By understanding and combining what was great and valuable in those divided and scattered endeavours, he became the true successor of Leibnitz.

The age in which Lotze lived and wrote in Germany was not one peculiarly fitted to appreciate the position he took up. Frequently misunderstood, yet rarely criticized, he was nevertheless greatly admired, listened to by devoted hearers and read by an increasing circle. But this circle never attained to the unity of a philosophical school. The real meaning of Lotze's teaching is reached only by patient study, and those who in a larger or narrower sense call themselves his followers will probably feel themselves indebted to him more for the general direction he has given to their thoughts, for the tone he has imparted to their inner life, for the seriousness with which he has taught them to consider even small affairs and practical duties, and for the indestructible confidence with which his philosophy permits them to disregard the materialism of science, the scepticism of shallow culture, the disquieting results of philosophical and historical criticism.

See E. Pfleiderer, Lotze's philosophische Weltanschauung nach ihren Grundzügen (Berlin, 1882; 2nd ed., 1884); E. von Hartmann, Lotze's Philosophie (Leipzig, 1888); O. Caspari, H. Lotze in seiner Stellung zu der durch Kant begründeten neuesten Geschichte der Philosophie (Breslau, 1883; 2nd ed., 1894); R. Falckenberg, Hermann Lotze (Stuttgart, 1901); Henry Jones, A Critical Account of the Philosophy of Lotze (Glasgow, 1895); Paul Lange, Die Lehre vom Instincte bei Lotze und Darwin (Berlin, 1896); A. Lichtenstein, Lotze und Wundt (Bern, 1900). (J. T. M.; H. ST.)

efforts of Loubet and Waldeck-Rousseau the Dreyfus affair was settled, when Loubet, acting on the advice of General Galliffet, minister of war, remitted the ten years' imprisonment to which Dreyfus was condemned at Rennes. Loubet's presidency saw an acute stage of the clerical question, which was attacked by Waldeck-Rousseau and in still more drastic fashion by the Combes ministry. The French ambassador was recalled from the Vatican in April 1905, and in July the separation of church and state was voted in the Chamber of Deputies. Feeling had run high between France and England over the mutual criticisms passed on the conduct of the South African War and the Dreyfus case respectively. These differences were composed by the Anglo-French entente, and in 1904 a convention between the two countries secured the recognition of French claims in Morocco in exchange for non-interference with the English occupation of Egypt. President Loubet was a typical example of the peasant-proprietor class, and had none of the aristocratic, not to say monarchical, proclivities of President Faure. He inaugurated the Paris Exhibition of 1900, received the tsar Nicholas II. in September 1901 and paid a visit to Russia in 1902. He also exchanged visits with King Edward VII., with the king of Italy and the king of Spain. The king of Spain's visit in 1905 was the occasion of an attempt on his life, a bomb being thrown under his carriage as he was proceeding with his guest to the opera. His presidency came to an end in January 1906, when he retired into private life.

LOUBET, ÉMILE FRANÇOIS (1838- ), 7th president of the French republic, was born on the 30th of December 1838, the son of a peasant proprietor at Marsanne (Drôme), who was more than once mayor of Marsanne. He was admitted to the Parisian bar in 1862, and took his doctorate-in-law next year. He was still a student when he witnessed the sweeping triumph of the Republican party in Paris at the general election in 1863. LOUDON, ERNST GIDEON, FREIHERR VON (1717-1790), He settled down to the exercise of his profession in Montélimar, Austrian soldier, was born at Tootzen in Livonia, on the 2nd of where he married in 1869 Marie Louis Picard. He also inherited February 1717. His family, of Scottish origin,1 had been settled a small estate at Grignan. At the crisis of 1870 he became in that country since before 1400. His father was a lieutenantmayor of Montélimar, and thenceforward was a steady supporter colonel, retired on a meagre pension from the Swedish service, of Gambetta's policy. Elected to the Chamber of Deputies in and the boy was sent in 1732 into the Russian army as a cadet. 1876 by Montélimar he was one of the famous 363 who in June He took part in Field Marshal Münnich's siege of Danzig in 1877 passed the vote of want of confidence in the ministry of 1734, in the march of a Russian corps to the Rhine in 1735 and the duc de Broglie. In the general election of October he was in the Turkish war 1738-1739. Dissatisfied with his prospects re-elected, local enthusiasm for him being increased by the fact he resigned in 1741 and sought military employment elsewhere. that the government had driven him from the mayoralty. He applied first to Frederick the Great, who declined his services. In the Chamber he occupied himself especially with education, At Vienna he had better fortune, being made a captain in Trenck's fighting the clerical system established by the Loi Falloux, and free corps. He took part in its forays and marches, though not working for the establishment of free, obligatory and secular in its atrocities, until wounded and taken prisoner in Alsace. primary instruction. In 1880 he became president of the depart- He was shortly released by the advance of the main Austrian mental council in Drôme. His support of the second Jules army. His next active service, still under Trenck, was in the Ferry ministry and his zeal for the colonial expansion of France Silesian mountains in 1745, in which campaign he greatly disgave him considerable weight in the moderate Republican party. tinguished himself as a leader of light troops. He was present He had entered the Senate in 1885, and he became minister of also at Soor. He retired shortly afterwards, owing to his distaste public works in the Tirard ministry (December 1887 to March for the lawless habits of his comrades in the irregulars, and after 1888). In 1892 President Sadi Carnot, who was his personal long waiting in poverty for a regular commission he was at last friend, asked him to form a cabinet. Loubet held the portfolio made a captain in one of the frontier regiments, spending the of the interior with the premiership, and had to deal with the next ten years in half-military, half-administrative work in the anarchist crimes of that year and with the great strike of Carlstadt district. At Bunich, where he was stationed, he built Carmaux, in which he acted as arbitrator, giving a decision a church and planted an oak forest now called by his name. regarded in many quarters as too favourable to the strikers. He had reached the rank of lieutenant-colonel when the outbreak He was defeated in November on the question of the Panama of the Seven Years' War called him again into the field. From scandals, but he retained the ministry of the interior in the next this point began his fame as a soldier. Soon promoted colonel, cabinet under Alexandre Ribot, though he resigned on its re- he distinguished himself repeatedly and was in 1757 made a construction in January. His reputation as an orator of great General-feldwacht-meister (major-general of cavalry) and a force and lucidity of exposition and ta a safe and honest states-knight of the newly founded order of Maria Theresa. In the man procured for him in 1896 the presidency of the Senate, and in February 1899 he was chosen president of the republic in succession to Félix Faure by 483 votes as against 279 recorded by Jules Méline, his only serious competitor. He was marked out for fierce opposition and bitter insult as the representative of that section of the Republican party which sought the revision of the Dreyfus case. On the day of President Faure's funeral Paul Déroulède met the troops under General Roget on their return to barracks, and demanded that the general should march on the Élysée. Roget sensibly took his troops back to barracks. At the Auteuil steeplechase in June the president was struck on the head with a cane by an anti-Dreyfusard. In that month President Loubet summoned Waldeck-Rousseau to form a cabinet, and at the same time entreated Republicans of all shades of opinion to rally to the defence of the state. By the

campaign of 1758 came his first opportunity for fighting an action as a commander-in-chief, and he used it so well that Frederick the Great was obliged to give up the siege of Olmütz and retire into Bohemia (action of Dom-stadtl, 30th of June). He was rewarded with the grade of lieutenant-field-marshal and having again shown himself an active and daring commander in the campaign of Hochkirch, he was created a Freiherr in the Austrian nobility by Maria Theresa and in the peerage of the Holy Roman Empire by her husband the emperor Francis. Maria Theresa gave him, further, the grand cross of the order she had founded and an estate near Kuttenberg in Bohemia. He was placed in command of the Austrian contingent sent to

1 His name is phonetically spelt Laudon or Laudohn by Germans, and the latter form was that adopted by himself and his family. In 1759, however, he reverted to the original Scottish form.

join the Russians on the Oder. At Kunersdorf he turned defeat | daughter of Hugh Campbell, 1st Baron Loudoun (d. 1622). He into a brilliant victory, and was promoted Feldzeugmeister was created earl on the 12th of May 1633, but in consequence and made commander-in-chief in Bohemia, Moravia and Silesia. of his opposition to Charles I.'s church policy in Scotland the In 1760 he destroyed a whole corps of Frederick's army under patent was stopped in Chancery. In 1637 he was one of the Fouqué at Landshut and stormed the important fortress of supplicants against the introduction of the English liturgy; Glatz. In 1760 he sustained a reverse at Frederick's hands in the and with John Leslie, 6th earl of Rothes, he took a leading part battle of Liegnitz (Aug. 15th, 1760), which action led to bitter in the promulgation of the Covenant and in the General Assembly controversy with Daun and Lacy, the commanders of the main which met at Glasgow in the autumn of 1638. He served under army, who, Loudon claimed, had left his corps unsupported. General Leslie, and was one of the Scottish commissioners at the In 1761 he operated, as usual, in Silesia, but he found his Russian Pacification of Berwick in June 1639. In November of that year allies as timid as they had been after Kunersdorf, and all attempts and again in 1640 the Scottish estates sent Loudoun with Charles against Frederick's entrenched camp of Bunzelwitz (see SEVEN Seton, 2nd earl of Dunfermline, to London on an embassy to YEARS' WAR) failed. He brilliantly seized his one fleeting Charles I. Loudoun intrigued with the French ambassador and opportunity, however, and stormed Schweidnitz on the night of with Thomas Savile, afterwards earl of Sussex, but without much Sept. 30/October 1st, 1761. His tireless activity continued to the success. He was in London when John Stewart, earl of Traquair, end of the war, in conspicuous contrast with the temporizing placed in Charles's hands a letter signed by Loudoun and six strategy of Daun and Lacy. The student of the later campaigns others and addressed to Louis XIII. In spite of his protest that of the Seven Years' War will probably admit that there was the letter was never sent, and that it would in any case be covered need of more aggressiveness than Daun displayed, and of more by the amnesty granted at Berwick, he was sent to the Tower. caution than suited Loudon's genius. But neither recognized He was released in June, and two months later he re-entered this, and the last three years of the war are marked by an ever- England with the Scottish invading army, and was one of the increasing friction between the "Fabius" and the "Marcellus," commissioners at Ripon in October. In the following August as they were 'called, of the Austrian army. (1641) Charles opened parliament at Edinburgh in person, and in pursuance of a policy of conciliation towards the leaders of the Covenant Loudoun was made lord chancellor of Scotland, and his title of earl of Loudoun was allowed. He also became first commissioner of the treasury. In 1642 he was sent by the Scottish council to York to offer to mediate in the dispute between Charles and the parliament, and later on to Oxford, but in the second of these instances Charles refused to accept his authority. He was constantly employed in subsequent negotiations, and in 1647 was sent to Charles at Carisbrooke Castle, but the "Engagement to assist the king there made displeased the extreme Covenanters, and Loudoun was obliged to retract his support of it. He was now entirely on the side of the duke of Argyll and the preachers. He assisted in the capacity of lord chancellor at Charles II.'s coronation at Scone, and was present at Dunbar. He joined in the royalist rising of 1653, but eventually surrendered to General Monk. His estates were forfeited by Cromwell, and a sum of money settled on the countess and her heirs. At the Restoration he was removed from the chancellorship, but a pension of £1000 granted him by Charles I. in 1643 was still allowed him. In 1662 he was heavily fined. He died in Edinburgh on the 15th of March 1663.

After the peace, therefore, when Daun became the virtual commander-in-chief of the army, Loudon fell into the background. Offers were made, by Frederick the Great amongst others, to induce Loudon to transfer his services elsewhere. Loudon did not entertain these proposals, although negotiations went on for some years, and on Lacy succeeding Daun as president of the council of war Loudon was made inspector-general of infantry. Dissensions, however, continued between Loudon and Lacy, and on the accession of Joseph II., who was intimate with his rival, Loudon retired to his estate near Kuttenberg. Maria Theresa and Kaunitz caused him, however, to be made commander-in-chief in Bohemia and Moravia in 1769. This post he held for three years, and at the end of this time, contemplating retirement from the service, he settled again on his estate. Maria Theresa once more persuaded him to remain in the army, and, as his estate had diminished in value owing to agrarian troubles in Bohemia, she repurchased it from him (1776) on generous terms. Loudon then settled at Hadersdorf near Vienna, and shortly afterwards was made a field-marshal. Of this Carlyle (Frederick the Great) records that when Frederick the Great met Loudon in 1776 he deliberately addressed him in the emperor's presence as "Herr Feldmarschall." But the hint was not taken until February 1778.

In 1778 came the War of the Bavarian Succession. Joseph and Lacy were now reconciled to Loudon, and Loudon and Lacy commanded the two armies in the field. On this occasion, however, Loudon seems to have in a measure fallen below his reputation, while Lacy, who was opposed to Frederick's own army, earned new laurels. For two years after this Loudon lived quietly at Hadersdorf, and then the reverses of other generals in the Turkish War called him for the last time into the field. Though old and broken in health, he was commander-inchief in fact as well as in name, and he won a last brilliant success by capturing Belgrade in three weeks, 1789. He died within the year, on the 14th of July at Neu-Titschein in Moravia, still on duty. His last appointment was that of commander-in-chief of the armed forces of Austria, which had been created for him by the new emperor Leopold. Loudon was buried in the grounds of Hadersdorf. Eight years before his death the emperor Joseph had caused a marble bust of this great soldier to be placed in the chamber of the council of war.

The earl's elder son, James (d. 1684), 2nd earl of Loudoun, passed his life out of Great Britain, and when he died at Leiden was sucpositions in England and Scotland, being chosen one of the repreceeded by his son Hugh (d. 1731). The 3rd earl held various high sentative peers for Scotland at the union of the parliaments in 1707. He rendered good service to the government during the rising of 1715, especially at the battle of Sheriffmuir, and was succeeded as 4th earl by his son John (1705-1782), who fought against the Jacobites in 1745, was commander-in-chief of the British force in America in 1756 and died unmarried. The title then passed to James Mure Campbell (d. 1786), a grandson of the 2nd earl, and was afterwards borne by the marquesses of Hastings, descendants of the 5th earl's daughter and heiress, Flora (1780-1840). Again reverting to a female on the death of Henry, 4th marquess of Hastings, in 1868, it came afterwards to Charles (b. 1855), a nephew of this marquess, who became 11th earl of Loudoun,

LOUDUN, a town of western France, capital of an arrondissement in the department of Vienne, on an eminence overlooking a fertile plain, 45 m. by rail S.W. of Tours. Pop. (1906) 3931. It was formerly surrounded by walls, of which a single gateway and two towers remain. Of the old castle of the counts of Anjou which was destroyed under Richelieu, the site now forming a public promenade, a fine rectangular donjon of the 12th century is preserved; at its base traces of Roman constructions have been found, with fragments of porphyry pavement, mosaics and mural paintings. The Carmelite convent was the scene of the trial of Urban Grandier, who was burnt alive for witchcraft in 1634; the old Romanesque church of Sainte Croix, of which he LOUDOUN, JOHN CAMPBELL, IST EARL OF (1598-1663), was curé, is now used as a market. The church of St Pierre-duScottish politician, eldest son of Sir James Campbell of Lawers, Marché, Gothic in style with a Renaissance portal, has a lofty became Baron Loudoun in right of his wife Margaret, grand-stone spire. There are several curious old houses in the town.

His son JOHANN LUDWIG ALEXIUS, Freiherr von Loudon (1762-1822) fought in the Revolutionary and Napoleonic Wars with credit, and rose to the rank of lieutenant-field-marshal.

See memoir by v. Arneth in Allgemeine deutsche Biographie, s.v. "Laudon," and life by G. B. Malleson.

as her favourite at court. Lothair and his brother Pippin joined | against his brother Lothair, king of Lorraine, and King Charles the rebels, and after Judith had been sent into a convent and Bernard had fled to Spain, an assembly was held at Compiègne, when Louis was practically deposed and Lothair became the real ruler of the Empire. Sympathy was, however, soon aroused for the emperor, who was treated as a prisoner, and a second assembly was held at Nimwegen in October 830 when, with the concurrence of his sons Pippin and Louis, he was restored to power and Judith returned to court.