Lange to some extent modified the transcendentalism of Kant's theory of the origin of knowledge.
Emerson's transcendentalism greatly influenced him, and Strauss's Leben Jesu left its mark upon his thought.
This new noumenal idealism began, like the preceding, by combining psycho l0 ical idealism with the transcendentalism of Kant and Fichte.
The experiment was one of the practical manifestations of the spirit of "Transcendentalism," in New England, though many of the more prominent transcendentalists took no direct part in it.
In Kant's Analogien der Erfahrung (1876) he keenly criticized Kant's transcendentalism, and in his chief work Idealismus and Positivismus (3 vols., 1879-1884), he drew a clear contrast between Platonism, from which he derived transcendentalism, and positivism, of which he considered Protagoras the founder.
In 1865, when he had practically given up "transcendentalism," his church building was sold and his congregation began to worship in Lyric Hall under the name of the Independent Liberal Church; in 1875 they removed to the Masonic Temple, but four years later illhealth compelled Frothingham's resignation, and the church dissolved.
The form of his ideals was modified by the metamorphic glow of Transcendentalism which passed through the region of Boston in the second quarter of the 19th century.
Aristotle, discarding the transcendentalism of Plato, naturally retained from Plato's teaching the original Socratic method of induction from and verification by common opinion.
Dr. Howe was an experimental scientist and had in him the spirit of New England transcendentalism with its large faith and large charities.
His principal published works are: Stories from the Life of the Teacher (1863), A Child's Book of Religion (1866), and other works of religious teaching for children; several volumes of sermons; Beliefs of Unbelievers (1876), The Cradle of the Christ: a Study in Primitive Christianity (1877), The Spirit of New Faith (1877), The Rising and the Setting Faith (1878), and other expositions of the "new faith" he preached; Life of Theodore Parker (1874), Transcendentalism in New England (1876), which is largely biographical, Gerrit Smith, a Biography (1878), George Ripley (1882), in the "American Men of Letters" series, Memoir of William Henry Channing (1886), Boston Unitarianism, 1820-1850 (1890), really a biography of his father; and Recollections and Impressions, 1822-1890 (1891).