 Were we unsympathetic, Lotze might be uncharitably (and falsely) caricatured with the appellation “Biedermeier,” especially if one took seriously the oft-repeated charge of methodological eclecticism (implicit in the all-to-common adoption of “ideal-realism” as an adequate descriptor of Lotze’s project). It is true that Lotze refused to give pride of place to any particular method or theoretical approach. But this fact entails neither that Lotze himself possesses no particular method nor that he draws no determinate theoretical conclusions. Lotze’s actual technique involves, instead, a peculiar dialectic, one which while attempting to give consideration to each side of a seeming antinomy, resolves ultimately in favor for one side, albeit one which is fundamentally transformed. Moreover, Lotze’s approach—which takes place against the backdrop of significant political reaction and social revolution—exhibits a striking modernity in his patient discussions of competing approaches to various “problems,” one that proceeds without regard to their source in physiology, psychology or philosophy of mind. (We would do well to recall that it was precisely to such figures that the task of distinguishing amongst the heady mixture of early nineteenth-century science and pseudo-science fell.) His seminal interventions, according to one of his students, belong to “a period of transition and uncertainty; much of the light which the preceding age thought it possessed has vanished and the new light has not yet dawned” (Merz, 1907–14, p. 493). Accordingly, Lotze’s work looks both forward and backward, anticipating both the methods and the emphases of the new philosophical spirit while clinging, nonetheless, to certain key assumptions of the very romantic Weltanschauung (cf. Richards, 2002) that he helped (ultimately) to undo.