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ERNST LAAS (1837-1885)

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Originally appearing in Volume V16, Page 2 of the 1911 Encyclopedia Britannica.
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ERNST See also:LAAS (1837-1885)  , See also:German philosopher, was See also:born on the 16th of See also:June 1837 at See also:Furstenwalde . He studied See also:theology and See also:philosophy under See also:Trendelenburg at See also:Berlin, and eventually became See also:professor of philosophy in the new university of See also:Strassburg . In See also:Kant's Analogien der Erfahrung (1876) he keenly criticized Kant's See also:transcendentalism, and in his See also:chief See also:work Idealismus and Positivismus (3 vols., 1879-1884), he See also:drew a 11 clear contrast between See also:Platonism, from which he derived transcendentalism, and See also:positivism, of which he considered See also:Protagoras the founder . See also:Laas in reality was a See also:disciple of See also:Hume . Throughout his philosophy he endeavours to connect See also:meta-physics with See also:ethics and the theory of See also:education . His chief educational See also:works were Der deutsche Aufsatz in den obern Gymnasialklassen (1868; 3rd ed., See also:part i., 1898, part ii., 1894), and Der deutsche Unterricht auf hohern Lehranstalten (1872; 2nd ed . 1886) . He contributed largely to the Vierteljahrssehr. f. wiss . Philos . (188o–1882) ; the Litterarischer Nachlass, a See also:posthumous collection, was published at See also:Vienna (1887) . See Hanisch, Der Positivismus von See also:Ernst Laas (1902); Gjurits, See also:Die Erkenntnistheorie See also:des Ernst Laas (1903) ; Falckenberg, Hist. of Mod . Philos .

(Eng. trans., 1895) . LA BADIE, See also:

JEAN DE (1610–1674), See also:French divine, founder of the school known as the Labadists, was born at Bourg, not far from See also:Bordeaux, on the 13th of See also:February 161o, being the son of Jean See also:Charles de la Badie, See also:governor of See also:Guienne . He was sent to the Jesuit school at Bordeaux, and when fifteen entered the Jesuit See also:college there . In 1626 he began to study philosophy and theology . He was led to hold somewhat extreme views about the efficacy of See also:prayer and the See also:direct See also:influence of the See also:Holy Spirit upon believers, and adopted Augustinian views about See also:grace, See also:free will and See also:predestination, which brought him into collision with his See also:order . He therefore separated from the See also:Jesuits, and then became a preacher to the See also:people, carrying on this work in Bordeaux, See also:Paris and See also:Amiens . At Amiens in 164o he was appointed a See also:canon and teacher of theology . The hostility of See also:Cardinal See also:Mazarin, however, forced him to retire to the Carmelite hermitage at Graville . A study of See also:Calvin's Institutes showed him that he had more in See also:common with the Reformed than with the See also:Roman See also:Catholic See also:Church, and after various adventures he joined the Reformed Church of See also:France and became professor of theology at See also:Montauban in 165o . His reasons for doing so he published in the same See also:year in his See also:Declaration de Jean de la Badie . His See also:accession to the ranks of the Protestants was deemed a See also:great See also:triumph; no such See also:man since Calvin himself, it was said, had See also:left the Roman Catholic Church . He was called to the pastorate of the church at See also:Orange on the See also:Rhone in 16J7, and at once became noted for his severity of discipline .

He set his See also:

face zealously against dancing, card-playing and worldly entertainments . The unsettled See also:state of the See also:country, recently annexed to France, compelled him to leave Orange, and in 1659 he became a pastor in See also:Geneva . He then accepted a See also:call to the French church in See also:London, but after various wanderings settled at See also:Middelburg, where he was pastor to the French-speaking See also:congregation at a Walloon church . His See also:peculiar opinions were by this See also:time (1666) well known, and he and his congregation found themselves in conflict with the ecclesiastical authorities . The result was that la Badie and his followers established a See also:separate church in a neighbouring See also:town . In 1669 he moved to See also:Amsterdam . He had enthusiastic disciples, See also:Pierre Yvon (1646–1707) at Montauban, Pierre Dulignon (d . 1679), See also:Francois Menuret (d . 1670), Theodor Untereyk (d . 16)3), F . Spanheim (1632–1701), and, more important than any, See also:Anna Maria v . See also:Schurman (1607–1678), whose See also:book Eucleria is perhaps the best exposition of the tenets of her See also:master .

At the See also:

head of his separatist congregation, la Badie See also:developed his views for a See also:reformation of the Reformed Churches: the church is a communion of holy people who have been born again from See also:sin; See also:baptism is the sign and See also:seal of this regeneration, and is to be administered only to believers; the Holy Spirit guides the regenerate into all truth, and the church possesses throughout all time those gifts of prophecy which it had in the See also:ancient days; the community at See also:Jerusalem is the continual type of every See also:Christian congregation, therefore there should be a community of goods, the disciples should live together, eat together, See also:dance together; See also:marriage is a holy See also:ordinance between two believers, and the See also:children of the regenerate are born without See also:original sin, marriage with an unregenerate See also:person is not binding . They did not observe the See also:Sabbath, because—so they said—their See also:life was a continual Sabbath . The life and separatism of the community brought them into frequent collision with their neighbours and with the magistrates, and in 1670 they acceptedthe invitation of the princess See also:Elizabeth, See also:abbess of See also:Herford in See also:Westphalia, to take up their See also:abode within her territories, and settled in Herford to the number of about fifty . Not finding the See also:rest they expected they migrated to See also:Bremen in 1672, and afterwards to See also:Altona, where they were dispersed on the See also:death of the leaders . Small communities also existed in the Rhineland, and a missionary See also:settlement was established in New See also:York . Jean de la Badie died in February 1674 . La Badie's works include La Prophetic (1668), See also:Manuel de piete (1669), Protestation de bonne foi et same See also:doctrine (167o), Brikve declaration de nos sentiments touchant l'Eglise (167o) . See H. See also:van Berkum, De Labadie en de Labadisten (See also:Sneek, 1851); Max Gebel (1811-1857), Gesch. d. christl . Lebens in der rheinisch-westphalischen Kirche (See also:Coblenz, 3 vols., 1849–186o) ; Heinrich Heppe (1820–1879), Geschichte des Pietismus (See also:Leiden, 1879) ; Albrecht See also:Ritschl, Geschichte des Pietismus, vol. i . (See also:Bonn, 1880) ; and especially See also:Peter Yvon, Abrege precis de la See also:vie et de la conduite et des vrais sentiments de See also:feu Mr de Labadie, and Anna Maria v . Schurman, Eucleria (Altona, 1673, 1678) . Cf. the See also:article in See also:Herzog-Hauck, Realencyklopadie .

End of Article: ERNST LAAS (1837-1885)
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