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LAAS, ERNST (1837-1885)

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Originally appearing in Volume V16, Page 2 of the 1911 Encyclopedia Britannica.
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LAAS, See also:ERNST (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. 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 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: LAAS, ERNST (1837-1885)

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