,,an ,,interpretation ,,of ,,rudolf     
,,eucken',s ,,philosophy  ,by  ,w4      
,,tudor ,,jones1 ,ph4,d4 7,jena7        
,,london  #aiab          99       99    
99       99       99        ,greek3     
,hara ohyn1 hadelphoi1 hopheiletai      
hesmen1 ou t sarki tou      kata sarka  
zn1 ei gar kata sarka zte meggete       
hapothnskein1 ehi      de pneumati tas  
praxeis tou smatos thanatoute zsesthe4  
hosoi gar      pneumati theou hagontai1 
outoi uioi theou ehisin4--,st4 ,paul    
7,romans1 viii4 #ab-ad74           99   
99       99       99       99           
,,preface p4#g   ,the personality and   
works of ,professor ,rudolf ,eucken are 
at the present day exercising such a    
deep influence the world over that a    
volume by one of his old pupils1 which  
attempts to interpret his teaching1     
should prove of assistance4 ,it is hoped
 that the essentials of ,eucken's       
teaching are presented in this book1 in 
a form which is as simple as the        
subject-matter allows1 and which will   

not necessitate the reader unlearning   
anything when he comes to the author's  
most important works4 ,the whole of the 
work is expository2 and an attempt has  
been made in the foot-notes to point out
 aspects similar to those of ,eucken's  
in ,english and ,german ,philosophy4    
,it is encouraging to find at the       
present day so much interest in         
religious idealism1 and it is proved by 
,eucken beyond the possibility of doubt 
that without some form of such idealism 
no individual or nation can realise its 
deepest potencies4 ,but with the        
presence of such idealism as a          
conviction in the mind and life1 history
 teaches us that the seemingly          
impossible p4#h is partially realised1  
and that a new depth of life is reached4
 ,all this does not mean that the       
individual is to slacken his interests  
or to lose his affection for the        
material aspects of life2 but it does   
mean that the things which appertain to 
life have different values1 and that it 

is of the utmost importance to judge    
them all from the highest conceivable   
standpoint--the standpoint of spiritual 
life4 ,this is ,eucken's distinctive    
message to-day4 ,the message shows that 
an actual evolution of spirit is taking 
place in the life of the individual and 
of human society2 and that this         
evolution can be guided by means of the 
concentration of the whole being upon   
the reality of the norms and standards  
which present themselves in the lives of
 individuals and of nations4 ,no one    
particular science or philosophy is able
 to grant us this central standpoint for
 viewing the field of knowledge and the 
meaning of life4 ,the answer to the     
complexity of the problem of existence  
is to be found in something which       
gathers up under a larger and more      
significant meaning the results of      
knowledge and life4 ,this volume will   
attempt to elucidate this all-important 
point of view--a point of view which is 
so needful in our days of specialisation

 and of material interests4 ,it may be1 
and ,eucken and his followers believe it
 is1 that the destiny of the nations of 
the world depends in the last resort    
upon a conception and conviction of p4#i
 the reality of a life deeper than that 
of sense or intellect1 although both    
these may become tributaries 7and not   
hindrances7 to such a spiritual life4   
,i have to thank ,professor ,eucken     
himself for allowing me access to       
material hitherto unpublished1 and for  
encouraging me in the work4 ,i am bold  
enough to be confident that could ,i say
 half of what our revered teacher has   
meant for me and for hundreds of others 
of his old pupils1 this volume would be 
the means of helping many who are       
drifting from their old moorings to find
 an anchorage in a spiritual world4     
,w4 ,,tudor ,,jones4    ,highbury1      
,london1 ,n41          ,november #a1    
#aiab4           99       99       99   
99       99    ,,contents    ,preface   
#g  #a4 ,introduction                   

#ac  #b4 ,religion and ,evolution       
#bf  #c4 ,religion and ,natural ,science
                          #eg  #d4      
,religion and ,history                  
#gj  #e4 ,religion and ,psychology      
#hg  #f4 ,religion and ,society         
#ajh  #g4 ,religion and ,art            
#aai  #h4 ,universal ,religion          
#abh  #i4 ,characteristic ,religion     
#aea  #aj4 ,the ,historical ,religions  
#aff  #aa4 ,christianity                
#ahj  #ab4 ,present-,day ,aspects of    
,philosophy and ,religion      #bjf     
#ac4 ,eucken's ,personality and         
,influence                  #bbg  #ad4  
,conclusion                             
#bcf  ,list of ,eucken's ,works         
#bde  ,index                            
#bdi          99       99       99      
99       99   ,,an ,,interpretation ,,of
 ,,rudolf ,,eucken',s ,,philosophy      
,,chapter ,i  ,,introduction p4#ac      
,rudolf ,eucken was born at ,aurich1    
,east ,frisia1 on the #eth of ,january  
#ahdf4 ,he lost his father when quite a 

child4 ,his mother1 the daughter of a   
,liberal clergyman1 was a woman of deep 
religious experience and of rich        
intellectual gifts4 ,when quite a boy he
 came at school under the influence of  
the theologian ,reuter1 a man of        
wonderful fascination to young men4 ,the
 questions of religion and the need of  
religious experience interested ,eucken 
early1 and these have never parted from 
him during the long years which have    
since passed away4  ,at an early age he 
entered the ,university of ,gttingen and
 attended the philosophical classes of  
,hermann ,lotze4 ,lotze interested him  
in philosophical problems1 but did not  
p4#ad satisfy the burning desire for    
religious experience which was in the   
young man's soul4 ,lotze looked at      
religion and all else from the          
intellectual point of view4 ,his main   
business was to discover proofs for the 
things of the spirit1 and the value of  
his work in this direction cannot be    
over-estimated4 ,hermann ,lotze's works 

are with us to-day2 and he has probably 
made more important contributions to    
philosophy and religion from the        
scientific side than any other writer of
 the latter half of the nineteenth      
century4 ,but he seems to have been a   
man who was inclined to conceive of     
reality as something which had value    
only in so far as it was known1 and left
 very largely out of account the        
inchoate stirrings and aspirations which
 are found at a deeper level within the 
human soul than the knowing level4 ,life
 is larger and deeper than logic1 and is
 something1 despite all our efforts1    
which resists being reduced to logical  
propositions4 ,it is quite easy to      
understand how a young man of ,eucken's 
temperament and training should         
acquiesce in all the logical treatment  
of ,lotze's philosophy1 and still find  
that more was to be obtained from other 
sources which had quenched the thirst of
 the great men of the past4  ,when      
,eucken entered the ,university of      

,berlin he came into contact with a     
teacher who helped him immensely in the 
quest for religion1 and in the          
interpretation of religion as the p4#ae 
issue of that quest4 ,adolf             
,trendelenburg was a great teacher as   
well as a noble idealist1 and his       
influence upon young ,eucken was very   
great4 ,indeed1 it seems that           
,trendelenburg's influence was great on 
the life of every young man who was     
fortunate enough to come into contact   
with him4 ,the late ,professor ,paulsen1
 in his beautiful autobiography1 ,aus   
meinem ,leben 7#aiji71 presents us with 
a vivid picture of ,trendelenburg and   
his work4 ,under him the pupils came    
into close touch not only with the      
meaning but also with the spirit of     
,plato and ,aristotle4 ,the pupils were 
made to see the ideal life in all its   
charm and glory4 ,the great ,professor  
had all his lifetime lived and meditated
 in this pure atmosphere1 and possessed 
the gift of infusing something of his   

own enthusiasm into the minds and       
spirits of his hearers4 ,eucken has     
stated on several occasions his         
indebtedness to ,trendelenburg4 ,the    
young student entered the temple of     
philosophy through the gateways of      
philology and history4 ,this was a great
 gain1 for the barricading of these two 
gateways against philosophy has produced
 untold mischief in the past4 ,at       
present men are beginning to see this   
mistake1 and we are witnessing to-day   
the phenomenon of the indissoluble      
connection of language and history with 
philosophy4 ,in fact1 the new meanings  
given to language and history are       
meanings of things which happened in the
 p4#af culture and civilisations of     
individuals and of nations1 and such a  
material casts light on the processes1  
meaning1 and significance of the human  
mind and spirit4  ,eucken learnt this   
truth in ,berlin at a very early age1   
and his life and teaching ever since    
have been a further development of it4  

,this fact has to be borne in mind in   
order that we may understand the        
prominence he gives to religion1        
religious idealism1 spiritual life1 and 
other similar concepts--concepts which  
are largely foreign to ordinary         
philosophy and which are only to be     
found in that mysterious1 all-important 
borderland of philosophy and religion4  
,after graduating as ,doctor of         
,philosophy in the ,university of       
,gttingen1 we find him preparing himself
 as a ,high ,school teacher1 in which   
position he remained for five years4    
,in #ahga he was appointed ,professor of
 ,philosophy in the ,university of      
,basel4 ,in #ahgd he received a call to 
succeed the late ,kuno ,fischer as      
,professor of ,philosophy in the        
renowned ,university of ,jena4 ,it is   
here1 in the little nest of ,goethe and 
,schiller1 that ,eucken has remained in 
spite of calls to universities situated 
in larger towns and carrying with them  
larger salaries4 ,it is fortunate for   

,jena that ,eucken has thus decided4    
,he1 along with his late colleague ,otto
 ,liebmann1 has kept up the             
philosophical tradition of ,jena4 ,in   
spite of modern developments and the    
presence of p4#ag new university        
buildings1 ,jena still remains an       
old-world place4 ,to read the tablets on
 the walls of the old houses has a      
fascination1 and brings home the fact   
that in this small out-of-the-way town  
large numbers of the most creative minds
 of ,europe have studied and taught4    
,the traditions of ,goethe and ,schiller
 still linger around the old buildings  
and in the historical consciousness of  
the people4 ,here ,fichte taught his    
great idealism--an idealism which has   
meant so much in the evolution of the   
,germany of the nineteenth century2 here
 ,hegel was engaged on his great        
,phenomenology of ,spirit when          
,napoleon's army entered the town2 here 
,schopenhauer sent his great            
dissertation and received his doctor's  

degree in absentia2 here too1 the       
,kantian philosophy found friends who   
started it on its grand triumphant      
march--a philosophy which raised new    
problems which have been with us ever   
since1 and which gave a new method of   
approaching philosophical questions2    
here ,schelling revived modern mysticism
 and attempted the construction of a    
great ,weltanschauung4 ,but only a small
 portion of the greatness of ,jena can  
be touched on4 ,eucken has nobly upheld 
the great traditions of the place1 not  
only as a philosophical thinker but also
 as a personality4  ,what is the secret 
of ,eucken's influence8 ,it is due      
greatly1 it is true1 to his writings and
 their original contents1 for it is not 
possible for p4#ah a man to hide his    
inner being when he writes on the       
deepest questions concerning life and   
death4 ,a great deal of ,eucken's       
personality may be discovered in his    
writings4 ,opening any page of his      
books1 one sees something unique1       

passionate1 and somehow always deeper   
than what may be confined within the    
limits of the understanding1 and        
something which has to be lived in order
 to be understood4 ,and to know the man 
is to realise this in a fuller measure  
than his writings can ever show4 ,he has
 to be seen and heard before the real   
significance of his message becomes     
clear4 ,his personality attracts men and
 women of all schools of thought1 from  
all parts of the world1 and they all    
feel that his message of a reality which
 is beyond knowledge--though knowledge  
forms an integral part of it--is a new  
revelation of the meaning of life and   
existence4 ,professor ,windelband1 in   
his ,history of ,philosophy and         
elsewhere1 describes ,eucken as the     
creator of a new ,metaphysic--a         
metaphysic not of the ,schools but of   
,life4 ,this aspect will be discussed at
 fuller length in later pages1 so that  
it may be passed over for the present4  
,eucken believes in the reality and     

necessity of his message4 ,he is aware  
that that message is contrary to the    
current terminology and meaning of the  
philosophy of our day4 ,some of his     
great constructive books were written as
 far back as #ahhh1 and have remained1  
almost until our own day1 in a large    
measure unnoticed4 p4#ai ,the ,einheit  
des ,geisteslebens in ,bewusstsein und  
,tat der ,menschheit is a case in point4
 ,it is one of his greatest books1 and  
its value was not seen until the last   
few years4 ,but the philosophy of the   
present day in ,germany is tending more 
and more in the direction of ,eucken's4 
,writers such as the late ,class and    
,dilthey1 ,siebeck1 ,windelband1        
,mnsterberg1 ,rickert1 ,volkelt1        
,troeltsch --naming but a small number  
of the idealistic thinkers of the       
present --are tending in the direction  
of the new ,metaphysic presented by     
,eucken in the book already referred to 
as well as in the ,kampf um einen       
geistigen ,lebensinhalt4  ,the          

philosophy of ,germany at the present   
day is making several attempts at a     
metaphysic of the universe4 ,much       
critical and constructive work has been 
done during the past quarter of a       
century and is being done to-day4 ,the  
attempts to construct systems of        
metaphysics may be witnessed on the     
sides of natural science and of         
philosophy4 ,haeckel1 ,ostwald1 and     
,mach have each given the world a       
constructive system of thought4 ,but    
these three systems have not1 except in 
a secondary way1 attempted a metaphysic 
of human life4 ,haeckel's system is     
mainly poetico-mythical1 chiefly on the 
lines of some of the pre-,socratic      
philosophers4 ,ostwald's attempt is to  
show the unity of nature and life       
through his principle of ,energetics2   
and ,mach's may be described as an      
inverted kind p4#bj of ,kantianism in   
regard to the problem of subject and    
object4  ,none of these has attempted a 
reconstruction of philosophy from the   

side of the content of consciousness2 in
 fact1 they all find their explanation  
of consciousness in connection with     
physical and organic phenomena observed 
on planes below those of the mental and 
ideal life of man4 ,such work is        
necessary2 but if it comes forward as a 
complete explanation of man1 it is1 as  
,eucken points out again and again1 a   
wretched caricature of life4 ,to know   
the connection of consciousness with the
 organic and inorganic world is not to  
know consciousness in anything more than
 its history4 ,it may have been similar 
to1 or even identical with1 physical    
manifestations of life1 but it is not so
 now4 ,eucken admits entirely this fact 
of the history of mind2 but the meaning 
of mind is to be discovered not so much 
in its ,whence as in its present potency
 and its ,whither4#a ,a philosophy of   
science is bound to recognise this      
difference1 or else all its             
constructions can represent no more than
 a torso4 ,physical impressions enter   

into consciousness1 p4#ba and doubtless 
in important ways condition it1 but they
 are not physical once man becomes      
conscious of them4 ,a union of subject  
and object has now taken place1 and     
consequently a new beginning --a        
beginning which cannot be interpreted in
 terms of the things of sense--starts on
 its course4 ,this is ,eucken's         
standpoint1 and it is no other than the 
carrying farther of some of the         
important results ,kant arrived at4     
,this difference between the natural and
 the mental sciences has been           
emphasised1 at various times1 since the 
time of ,plato4 ,but the difference     
tended to become obliterated through the
 discoveries of natural science and its 
great influence during the latter half  
of the nineteenth century4 ,the key of  
evolution had come at last into the     
hands of men1 and it fitted so many     
closed doors2 it provided an entrance to
 a new kind of world1 and gave new      
methods for knowing that world4 ,but1 as

 already stated1 evolution is capable of
 dealing with what is in the light of   
what was1 and the ,is and the ,was are  
the physical characteristics of things4 
,in all this1 mind and morals1 as they  
are in their own intrinsic nature       
operating in the world1 are left out of 
account4 ,a striking example of this is 
found in the late ,professor ,huxley's  
,romanes ,lecture--,evolution and       
,ethics4 ,in this remarkable lecture it 
is shown that the cosmic order does not 
answer all our questions1 and is        
indifferent p4#bb and even antagonistic 
to our ethical needs and ideals4        
,huxley's conclusion may be justly      
designated as a failure of science to   
interpret the greatest things of life4  
,before culture1 civilisation1 and      
morality become possible1 a new point of
 departure has to take place within     
human consciousness1 and the attempt to 
move in an ethical direction is as much 
hindered as helped by the natural course
 of the physical universe4 ,this lecture

 of ,huxley's runs parallel in many ways
 with ,eucken's differentiation of      
,nature and ,spirit1 and ,huxley's      
ethical life has practically the same   
meaning as ,eucken's spiritual life on  
its lower levels4  ,numerous instances  
are to be found in the present-day      
philosophy of ,germany of the need of a 
,metaphysic of ,life1 and of the        
impossibility of constructing such from 
the standpoint of the results of the    
natural sciences either singly or       
combined4  ,professor ,rickert's        
investigations are having important     
effects in this respect4 ,in his works  
he has made abundantly clear the        
difference between the methods and      
results of the sciences of ,nature and  
the sciences of ,mind4 ,and even amongst
 the mental sciences themselves1        
all-important aspects of different      
subject-matters present themselves1 and 
render themselves as of different       
values4  ,professor ,mnsterberg has     
worked on a similar path1 and has       

insisted once more on the nature of     
reality as this expresses itself in     
p4#bc a meaning which is                
over-individual4 ,professor             
,windelband's writings 7cf4 ,prludien1  
,die ,philosophie im ,,xx4 ,jahrhundert1
 etc47 have emphasised very clearly the 
need of the presence and acknowledgment 
of norms in life1 and of the meaning of 
life realising itself in the fulfilment 
of these norms4#b  ,when we turn to the 
great neo-,kantian movement1 we find    
alongside of discussions concerning     
psychological questions important       
ethical aspects presenting themselves4  
,the works of the late ,professor ,otto 
,liebmann of ,jena 7cf the last part of 
his ,analysis der ,wirklichkeit7 and of 
the late ,professor ,dilthey and ,dr4   
,g4 ,simmel point in the same direction4
 ,professors ,husserl1 ,lipps1 and      
,vaihinger1 as their most recent        
important books show1 work on lines     
which insist on bringing life as it is  
and as it ought to be into their        

systems4 ,the same may be said of       
,professor ,wundt's works in so far as  
they present a constructive system4     
,but the ground was fallow twenty-five  
years ago when some of ,eucken's        
important works made their appearance4  
,even as late as #ahif he complains of  
this in the preface of his ,kampf um    
einen geistigen ,lebensinhalt3 ,i am    
aware that the explanations offered in  
this p4#bd volume will prove themselves 
to be in direct antagonism to the mental
 currents which prevail to-day4#c ,he   
states that his standpoint is different 
from that of the conventional and       
official idealism then in vogue4 ,by    
this he means1 on the one hand1 the     
absolute idealism which constructed     
systems entirely unconnected with       
science or experience--systems whose    
,absolute had no direct relationship    
with man1 or which made no appeal to    
anything of a similar nature to itself  
in the deeper experience of the soul2   
and1 on the other hand1 the degeneration

 of the neo-,kantian movement to a mere 
description of the relations of bodily  
and mental processes4  ,probably enough 
has been said to show that the          
idealistic systems of ,germany are      
tending more and more in the direction  
of a philosophy which attempts to take  
into account not only the results of the
 physical sciences and psychology1 but  
also those of the norms of history and  
of the over-individual contents of      
consciousness4  ,it has been stated by  
several critics in ,england1 ,germany1  
and ,america1 that ,eucken has ignored  
the results of physical science and     
psychology4 ,this was partially true in 
the past1 when his main object was to   
present his p4#be own metaphysic of     
life4 ,the problems of science and      
psychology had to take a secondary      
place1 but it is incorrect to state that
 these problems were ignored4 ,it is    
remarkable how ,eucken has kept himself 
abreast of these results which are      
outside his own province4#d ,but he has 

been all along conscious of the         
limitations of these results of natural 
science and psychology4 ,the results    
fail to connote the phenomena of        
consciousness and its meaning4 ,while   
,eucken has accepted these results1 ,i  
have not seen any evidence that any of  
his conceptions concerning the main core
 of his teaching--the spiritual         
life--are disproved by any of them4 ,he 
shows us1 as will be elucidated later1  
that as sensations point in the         
direction of percepts1 and percepts in  
the direction of concepts1 so concepts  
point in the direction of something     
which is beyond themselves4 ,and as the 
meaning of reality reveals itself the   
more we pass along the mysterious       
transition from sensation to concept1 so
 a further meaning of reality is        
revealed when concepts search for a     
depth beyond themselves4 ,this is the   
clue to ,eucken's teaching in regard to 
spiritual life4 ,it is a further        
development of the nature of man--a     

development beyond the empirical and the
 mental4 ,and the object of the         
following chapters will be to show this 
from various points of view4          99
       99       99       99       99    
,,chapter ,,ii p4#bf  ,,religion ,,and  
,,evolution   ,eucken accepts gladly the
 theory of descent in ,darwinism1 but   
insists that the theory of selection    
must be clearly distinguished from it4  
,he agrees with ,edward von ,hartmann   
that the doctrine of selection is       
inadequate to explain the phenomena of  
life4 ,but1 as he points out1 there is  
much which is true and helpful in the   
theory of selection even in regard to   
human life4 ,in all quarters there is a 
widespread inclination to go back to the
 simplest possible beginnings1 which    
exhibit man closely related to the      
animal world1 to trace back the upward  
movement not to an inner impulse1 but to
 a gradual forward thrust produced by   
outward necessities1 and to understand  
it as a mere adaptation to environment  

and the conditions of life4 ,it seems to
 be a mere question of natural          
existence1 of victory in the struggle   
against rivals4#e ,but he is not        
satisfied that such an explanation      
covers the p4#bg phenomena of           
consciousness4 ,if there were no more   
than this at work in the higher forms of
 life1 the things of value--the things  
which have meant so much in the upward  
development of humanity--would be       
reduced to mere adjuncts of physical    
existence4 ,if mental and moral values  
mean no more than this1 they are simply 
annihilated4 ,but the values of life are
 something quite other than any physical
 manifestation2 and however much they   
are conditioned by physical changes it  
is inconceivable that what is purely    
physical should be the sole cause of    
them4 ,man would never have risen so far
 above ,nature1 and become able to be   
conscious of his own personality and of 
the meaning of the world1 had there not 
been present from the very beginning    

some spiritual potency which could      
receive the impressions of the external 
world and bind them together into some  
kind of connected ,whole4 ,this         
connected ,whole may be no more in the  
beginning than a potency without any    
content1 and its roots may be discerned 
in the world below man2 but without such
 a potency1 different in its nature from
 physical things1 the whole meaning of  
the evolution of mind and spirit is     
utterly unintelligible4 ,but what can   
this potency mean but something which   
includes within itself the germ of that 
which later comes out in the form of the
 values which have been gained in the   
life of the individual and of the race8 
p4#bh ,in order to understand ,eucken's 
conceptions concerning ,spirit1 ,whole1 
,totality1 and other similar terms1 this
 fact has to be borne in mind4 ,the     
capacity for more is present in man's   
nature4 ,it may remain dormant in a     
large measure1 but it is not entirely   
so1 as witnessed by the fact that men   

have scaled heights far above ,nature   
and the ordinary life of the day4 ,and  
humanity1 on the whole1 has climbed to a
 height to give some degree of meaning  
to the life of the day--a meaning       
superior to physical impressions1 and   
which is able to see somewhat behind1   
around1 and beyond itself4 ,wherever    
this happens1 it comes about through the
 presence and activity of the life of   
the spirit within man4 ,the spiritual   
life is1 then1 a possession of man1 but 
it is a possession only in so far as it 
is used4 ,it is subject to helps and    
hindrances from the world2 it is not    
freed from its own content2 it can never
 say1 ,so far and no further according  
to the bond and the duty2 it has to     
undergo a toilsome struggle before it   
can ever become the possessor of the new
 kind of world to which it has a right4 
,in all this we notice something in the 
new world of consciousness similar to   
what happens within the physical world4 
,in the world of nature no animate 7and 

probably no inanimate7 thing has        
received a donum which it may preserve  
as its own without effort4 ,everything  
that has value has to be preserved      
through p4#bi struggles necessitated by 
the changing conditions of the impinging
 environment as well as struggles       
between contrary characteristics within 
the nature of the thing itself4         
,otherwise nothing could maintain its   
identity and individuality at all4      
,there must be some core in everything  
which exists as an individual thing4    
,this individuality is seen more clearly
 as the scale of existence is mounted4  
,in the organic world each thing lives  
in a more or less degree its own life1  
however much that life is conditioned   
and even hindered by the environment4   
,what is it1 then1 that keeps the thing 
together8 ,it is some point of union of 
elements otherwise scattered4 ,when we  
come to man we see this more clearly    
than in the world below him4 ,this core 
is a kind of ,whole made up of isolated 

impressions mingling with a potency     
different in nature from themselves1 and
 transmuting them to its own nature in  
the forms of self-consciousness1        
meanings1 values4 ,this potency--this   
,whole--although present from the very  
beginning as the condition of becoming  
conscious of anything1 yet remains in   
constant change4 ,impressions pour in   
through the senses1 enter the ,whole    
that is already present2 they drop their
 content into that ,whole by means of   
the senses1 and the miracle of          
transmutation1 entirely mysterious1     
takes place4  ,this point is not new4   
,it is a fact well p4#cj known in the   
history of psychology1 and played a very
 prominent part in the psychology of    
,kant4 ,but ,eucken has deepened the    
conception in such a way as to be able  
to rid himself of the postulates of     
,kant concerning ,god1 ,freedom1 and    
,immortality4 ,the germs of these1      
according to the meaning of ,eucken1 are
 within the spiritual life itself1 and  

not transcendent in the form presented  
by ,kant or external as presented by    
,hegel4 ,there is1 then1 within         
consciousness a process in many respects
 analogous to the natural process4 ,and 
as the meaning of the physical universe 
has become clearer through the          
conception of evolution1 so the meaning 
of consciousness1 originating in a      
higher world than ,nature1 will become  
clearer if viewed in a similar manner4  
,let us then turn to one of the most    
important aspects of ,eucken's work1    
,evolution and ,religion4  ,eucken's    
deepest1 and consequently the most      
difficult1 account of the meaning of    
religion is to be found in his ,truth of
 ,religion and his ,kampf um einen      
geistigen ,lebensinhalt4 ,it is         
important to deal with the concept of   
the spiritual life at this stage of our 
inquiry1 for it is the pivot around     
which the whole of ,eucken's philosophy 
turns4  ,the essence of religion is     
conceived by him as the possession by   

man of an eternal existence in the midst
 of time2 of the presence of an         
over-world in the midst of this world   
p4#ca--;guiding man to the revelation of
 a ,divine ,will4  ,this is ,eucken's   
main thesis1 and connected with this    
thesis is the fact that religion can    
come to birth in the soul of man only   
through a conquest of the ordinary1     
natural world which surrounds him4 ,the 
world which surrounds him hinders more  
than it helps the birth of religion in  
the soul4 ,the aim of religion is       
therefore not the perfecting of man in a
 natural sense1 but the bringing about  
of a union of human nature and the      
,divine4 ,religion must therefore       
include a world-denial and a            
world-renewal4 ,there is not enough for 
man's deeper nature either in the       
physical world or in the ordinary life  
of the hour4 ,the natural world knows of
 no complete self-subsistence1 for      
everything is connected with its        
environment1 and it is in this          

connection with its environment that    
life below man largely obtains its      
existence4 ,but in man we discover a    
transition stage from the sensuous to   
the non-sensuous1 and it is in the      
latter that the meaning of the former   
can be obtained4 ,the history of        
civilisation and culture is a history of
 this all-important fact4 ,the meaning  
of man is1 therefore1 not to be found in
 his relationship to the physical world1
 but in his own consciousness4 ,although
 we may not be aware of it1             
consciousness is the power which1 in the
 long and slow progress of the ages1 has
 overcome the sensuous and made it      
subservient to the p4#cb meaning and    
value which its own content of          
experience has presented4 ,the necessity
 and proof of religion are not then     
discovered in anything in the external  
world1 but in the realisation of the    
fact that we are meant to be citizens of
 a world higher in its nature1 the      
birthright of which is to be found      

within our own nature4 ,the conquest of 
nature and the growth of culture are    
proofs to man of his superiority to the 
world of sense impressions4 ,this denial
 of the sufficiency of the world of     
sense in the evolution of the human     
soul1 on the one hand1 and the          
affirmation of the potentiality of a    
higher world of spirit on the other     
hand1 constitute the nucleus of the     
,christian religion4 ,its superiority   
consists in giving their rights to both 
worlds1 and also in showing that they do
 not possess the same value4 ,this      
essential nature of ,christianity will  
be demonstrated later4  ,we must return1
 then1 to consciousness itself and see  
what may be discovered within it        
concerning the meaning of religion4 ,the
 great thinkers of the ages have all    
been agreed as to the impossibility of  
finding sufficient proofs and meanings  
of religion either from ,nature or from 
some supernatural source flowing in a   
miraculous manner towards our earth4    

,the growth and interpretation of       
natural science in modern times have    
rendered it impossible to find proofs of
 religion in any external mode4 ,yet the
 problems of man's p4#cc ,whence and    
,whither raise themselves with energy   
and even tragedy in our own day4 ,these1
 as ,eucken points out1 are problems    
concerning our ,whence and ,whither1 our
 dependence upon strange powers1 the    
painful antitheses within our own soul1 
the stubborn barriers to our spiritual  
potencies1 the flaws in love and        
righteousness1 in ,nature and in human  
nature2 in a word1 the apparent total   
loss of what we dare not renounce--our  
best and most real treasures4#f ,the    
loss takes place because we have been   
looking outward instead of inward for   
support1 and prop after prop has given  
way4 ,this is the situation to-day1 and 
it has been brought about by no evil    
power1 but by the gradual dawning of the
 meaning of things4 ,still1 it is not   
the whole meaning of things1 for1 as    

,eucken points out3 ,but we are now     
experiencing what mankind has so often  
experienced1 viz4 that at the very point
 where the negation reaches its climax  
and the danger reaches the very brink of
 a precipice1 the conviction dawns with 
axiomatic certainty that there lives and
 stirs within us something which no     
obstacle or enmity can ever destroy1 and
 which signifies against all opposition 
a kernel of our nature that can never   
get lost4#g  ,the religio-philosophical 
problem is1 then1 a return to the ,whole
 of ,life4 ,it is here that any         
satisfactory answer can be found if     
found p4#cd at all4 ,it is necessary to 
investigate the final grounds as well as
 the most complete structure of ,life2  
it is further necessary to discover     
whether the movement of ,life           
necessarily leads to religion4 ,as      
,eucken invariably presents the truth of
 religion1 the meaning and significance 
of religion are to be found through     
self-consciousness4 ,this meaning of    

consciousness is twofold in nature4 ,on 
the one hand1 it is something that may  
be known1 and1 on the other hand1 it is 
something that is active through its own
 inherent energy4 ,here we find a       
difference between what we may know we  
are and what we are4 ,our knowledge of  
what we are1 the conditions of what we  
are1 the history of what we are--all    
these are a help for us to be what we   
are capable of becoming4 ,but all these 
are not the very movement of the        
becoming itself4 ,that movement is the  
resultant of the spiritual potency after
 experiences in the form of cognition   
have marked out the path for conation4  
,this conation is an inheritance2 it is 
present in the form of dissatisfaction  
with the present situation2 it moves in 
the direction of a goal which is marked 
out by intellect4 ,now1 however much    
this conation may be analysed1 it       
resists being decomposed into a number  
of elements which make it up1 for any   
such number1 except in the very manner  

they are united1 could not produce the  
situation4 ,in other words1 whatever the
 history of this conation may be1 it is 
now a unity or whole4 p4#ce ,conditioned
 as it is by the surrounding world and  
by its own history1 in so far as it is  
this1 it is determined2 but it is still 
free in so far as it is capable of      
becoming a new point of departure for   
life and of proceeding on its way in a  
world of spirit4 ,unless man's nature   
contained within itself some unity or   
whole of the kind already referred to1  
it would mean no more than a receptacle 
of momentary impressions which would    
vanish as soon as their physical effects
 had passed away4 ,but man is in reality
 more than all this4 ,in the form of    
memory and experience he is able to hold
 together in a core of his being the    
meaning of these impressions after they 
have filtered into his consciousness4   
,that is what we find1 in however       
obscure a way1 as the very beginning of 
every human life4 ,this unity or whole1 

as already stated1 may be no more than a
 potency in the beginning of life1 but  
it gains in content and depth as it     
passes from impression to impression1   
and from experience to experience4 ,and 
all further impressions and experiences 
have to be referred to this nucleus of  
the nature in order that they may be    
used and may prove themselves helpful4  
,it is in this nucleus of the nature    
that everything obtains its meaning and 
value4  ,the ,whole consequently grows1 
and gradually man becomes conscious of  
his personality as over against the     
environing world and even his own body4 
,this consciousness of p4#cf inwardness 
is of slow growth1 because the natural  
tendency of life is to give a primary   
place to the world from which we have   
emerged--the world of physical          
existence1 and also because much of that
 physical world reigns powerfully within
 our nature4 ,but when reflection turns 
into itself1 it becomes aware that the  
inwardness constitutes the kernel of a  

reality higher in its nature than       
anything either in the physical world or
 in the physical life which the man has 
to lead4  ,two modes of reality now     
present themselves to the life1 neither 
of which allows itself to be conceived  
of as an illusion4 ,on the one hand1 we 
find the physical world and our own     
physical nature4 ,we discover that we   
cannot jump out of these without        
destroying all we possess2 we have to   
come to some kind of understanding with 
the physical world and our own physical 
existence4 ,yet1 on the other hand1 the 
consciousness of a kernel of our being1 
non-sensuous and spiritual in its       
nature1 has for ever broken our         
satisfaction with the physical world and
 our own physical existence4 ,there are 
only two alternatives on which we can   
act4 ,either we are to conceive of our  
spiritual personality as something      
secondary and subsidiary to the natural 
world1 or we are to insist on its       
independence1 and acknowledge it as the 

beginning of a new mode of existence4   
,if the former alternative is chosen1   
the personality can never pass to a     
state of self-subsistence1 p4#cg but    
will conceive of reality as something   
which is mainly physical4 ,the          
consequence is that the personality will
 suffer seriously in its evolution1 for 
such an evolution is brought about      
through the recognition and willing     
acknowledgment of the breaking forth of 
a new kind of reality within the        
spiritual nucleus of life4 ,if the      
latter alternative is chosen1 this      
nucleus of life is now seen as something
 quite other than a quality entirely    
dependent upon the physical or than a   
mere flowering of the physical2 it is   
seen as a reality higher in its nature  
than the physical or even than the      
ordinary life of the individual4 ,such a
 situation is forced on man when once he
 reflects upon the inward meaning of the
 content of his consciousness4 ,it is   
true that such questions may be thrust  

into the background1 and consequently   
inhibited from presenting us with their 
full value and significance4 ,and it is 
this which happens only too often in    
daily life4 ,the constant need of       
attention to external things1 the       
absorption of the mind in               
conventionality and custom as these     
present themselves in the form of a     
ready-made inheritance--all these occupy
 so much of the attention as to prevent 
man from knowing and experiencing what  
his own life is or what it is capable of
 becoming4 ,man has penetrated into the 
secrets of ,nature as well as into the  
past of human society through close and 
constant attention to external things4  
p4#ch ,he has been able to gather       
fragments together1 piece them into each
 other1 and through this frame laws     
concerning them4 ,it is thus that the   
external world and society have come to 
mean more to a human being than to an   
animal4 ,the animal is probably almost  
entirely the creature of its instincts  

and of the percepts which present       
themselves to it from moment to moment1 
and which largely disappear4 ,but man   
rises above this situation4 ,the        
external world and everything that has  
ever happened on its face are not merely
 objects external to himself1 which     
contain all their qualities in          
themselves4 ,somebody has to experience 
all this1 and that somebody that        
experiences all this is mental in his   
nature1 however much this nature has    
been conditioned by physical things in  
the past or present4  ,eucken emphasises
 this fundamental fact in all his books4
 ,wherever a being is capable of        
experiencing impressions and of giving  
meanings to these1 we are bound to      
conclude that the power which does this 
is something quite other than physical  
in its nature4 ,it may be that such a   
power has never been known except in    
connection with what is physical2 it may
 be that various chemical changes give  
the truer and clearer explanation of its

 origin1 as far as its origin can be    
known at all2 it may be that there was  
nothing of the mental visible in the    
early stages of its development2 but all
 this is very different from stating    
that p4#ci no potentiality for mental   
evolution was there4 ,and it is this    
potentiality which is the issue at      
stake4 ,we have no warrant for stating  
that it does not exist because it does  
not lend itself to be verified by the   
senses4 ,where does mind manifest itself
 to the senses8 ,it is something which  
does not exist in space as a horse or a 
tree4 ,it may be that consciousness has 
emanated from simple chemical beginnings
 and combinations1 but it is not a      
simple or a chemical thing now4 ,we     
divide worlds into inorganic and        
organic4 ,the main principle of division
 is necessitated on account of the fact 
that some characteristics are present in
 the former which are absent in the     
latter4 ,it is precisely the same       
between ,body and ,mind1 with one       

difference4 ,body and ,mind are         
indissolubly connected1 but one cannot  
be reduced into the other4 ,however much
 the connection on one side may         
influence the other side1 the difference
 between a meaning and a thing remains4 
,and it is this fundamental difference  
which makes it absolutely necessary to  
acknowledge a world of consciousness in 
contradistinction to a world of matter  
and its behaviour1 whether such matter  
is to be found in the human body with   
its mechanical and chemical changes and 
transformations or in the physical      
universe outside our body4  ,it is only 
when the mind becomes aware of its own  
existence--an existence not to be       
established as being in ,space 7or      
entirely in p4#dj ,time7 but as a       
reality subsisting in itself and in     
will-relations--that the efforts and    
fruitions of the spirit of man become   
intelligible at all4 ,but such an       
awareness has become a permanent        
possession in a greater or less degree  

within the life of man4 ,whenever he    
becomes conscious of the fact that in   
his own soul a new phenomenon has made  
its appearance1 he begins1 after the    
willing acknowledgment of the reality of
 such a phenomenon1 to exercise its     
potency over against the external world 
and over against much that is present in
 his own psychical life4 ,a ,higher and 
a ,lower present themselves to him4 ,the
 two alternatives force themselves1 and 
there is no third3 either this deeper   
kernel of his life must mean the        
possibility and1 in a measure1 the      
presence of a new land of reality2 or1  
on the other hand1 it means no more than
 a mere epiphenomenon and blossoming of 
the merely natural life4 ,if the latter 
view is adopted1 the spiritual nucleus  
of man's nature obtains but slight      
attention except on the side of its     
connection with the surrounding organic 
world1 and consequently what this       
nucleus is in itself as an experience   
recedes into the background1 and        

descriptions and explanations in        
scientific or philosophical form step   
into the foreground4 ,but a             
contradiction is imbedded in this very  
account4 ,some kind of experience of    
life1 apart from1 and higher in its     
nature than1 the connection of the      
spiritual nucleus with its p4#da        
physical history1 persists in the life4 
,the man of science is generally a good 
and worthy man4 ,he believes in the     
moral life1 and he does not throw the   
values of the centuries overboard4 ,such
 belief and valuation are not made up of
 the content of the explanation of life 
from its physical side1 but are an      
unconscious acknowledgment of the       
presence of truths and values as        
experiences and as now subsisting in    
themselves1 however much they are caused
 by physical things4  ,if1 on the other 
hand1 an acknowledgment of the reality  
of this spiritual life is made1 new     
questions immediately arise4 ,and the   
most fundamental of these questions have

 always been those farther removed from 
any sensuous or physical domain4 ,they  
are questions concerning the value and  
meaning of life4 ,it is a deep          
conviction of the reality of the deeper 
kernel of our being that alone          
constitutes the entrance to a new kind  
of world4 ,but to acknowledge the       
presence of such a new world does not   
signify the possession of it            
simultaneously with the acknowledgment4 
,the new world is discovered1 but it is 
not yet possessed4 ,there are terrible  
obstacles in the way2 there are enemies 
without and within to be conquered4 ,it 
is of little use entering into this     
struggle without an acknowledgment--born
 of an inward necessity--of the         
spiritual nucleus of our nature4 ,unless
 man has accustomed himself to hold fast
 to this subtle thing termed spirit     
p4#db he will soon be swamped in the    
region of the natural life once more2   
and when this happens the spiritual     
nucleus loses the consciousness of its  

own real subsistence as something higher
 in its nature than physical things or  
than the body and the ordinary life of  
the day4 ,if the enterprise is to issue 
in anything that is great and good--into
 a spiritual world with an ever-growing 
content here and now--an insistence upon
 the reality of this deeper life coupled
 with the highest end which presents    
itself to the life must be made4        
,something is now seen in the distance  
as the meaning and value of             
life--something which our deeper nature 
longs for1 and which has created a cleft
 within the soul between the ordinary   
things of sense and time and that which 
never was on sea or land4 ,it is        
something of this nature which ,eucken  
discovers as the germ of all the        
spiritual ideas of religion as well as  
of the essence of religion itself4 ,the 
,godhead1 ,eternity1 ,immortality1 are  
concepts which arise within the soul    
through a consciousness of the          
inadequacy of all natural things and of 

even mental descriptions and            
explanations to answer and to satisfy   
the potency and longing of human nature4
  ,most of the great thinkers of the    
ages have insisted on the necessity of  
the recognition and acknowledgment of   
this deeper life which is in dire need  
of a content4 ,if man is not to be      
swamped by the external and become the  
p4#dc mere sport of the wind and wave of
 the environment1 he has to enter       
somehow into the very centre of his     
being and become convinced that the     
dictates which proceed from that centre 
are the most fundamental things in life4
 ,this has always formed the kernel of  
religion1 however often men1 failing to 
reach that kernel1 have lived on the    
husks4 ,but even this very sham notifies
 some small attempt in the right        
direction4 ,in modern times--in the     
various forms of ,idealism and          
,pragmatism--such a need of getting at  
the core of being and of being convinced
 that the effort is worth while1 has    

been emphasised again and again4 ,launch
 yourselves with as strong and decided  
an initiative as possible4 ,accumulate  
all the possible circumstances which    
shall re-enforce the right motives2 put 
yourself assiduously in conditions that 
encourage the new way2 make engagements 
incompatible with the old2 take a public
 pledge1 if the case allows2 in short1  
envelop your resolution with every aid  
you know4 ,this will give your new      
beginning such a momentum that the      
temptation to break down will not occur 
as soon as it otherwise might2 and every
 day during which a breakdown is        
postponed adds to the chances of its not
 occurring at all4#h  ,the ,stoic and   
,butler also said1 ',follow ,god4' ,in  
each case you must realise that1        
whatever you do1 you take your life in  
your p4#dd hands2 you enter on a grand  
enterprise1 a search for the ,holy      
,grail1 which will bring you to strange 
lands and perilous seas4 ,for you cannot
 say1 interpreting1 ',thus far and no   

further1 merely according to the bond   
and the duty4' ,in following ,god1 you  
follow by what has been1 what is ruled  
and accomplished1 but you follow after  
what is not yet4 ',it may be that the   
gulfs will wash us down'2 it may be that
 the gods of the past will rain upon us 
brimstone and horrible tempest4 ,but he 
that is with us is more than all that   
are against us4 ,whoever keeps his ear  
ever open to duty1 always forward1 never
 attained1 is not far from the kingdom4 
,the gods may be against him1 the       
demi-gods may depart2 but he1 as said   
,plotinus1 'if alone1 is with the       
,alone4'#i  ,it is impossible for us1 as
 ,eucken constantly insists1 to stop    
short of this4 ,who can prescribe limits
 to the capability of consciousness when
 it is focussed1 in the form of a       
conviction1 on the deepest problems     
which press themselves upon it8 ,there  
is only one objection that the          
empiricist can bring forward1 and that  
is that all such ideals can never be    

proved to exist as things exist in      
space4 ,but1 as already hinted1 is      
existence in space the only form of     
existence8 ,is it not necessary for     
something which is not in space to make 
us aware of what is in space8 ,if not as
 men of science1 yet as p4#de men1 as   
human beings1 we have to put things     
together1 to form some total estimate of
 the drift of development1 of the unity 
of nature4#aj  ,if the deepest core of  
consciousness is acknowledged and the   
vague ideals and ends which present     
themselves are attended to1 something   
new happens in the life4 ,life now      
starts on the great enterprise referred 
to by ,william ,wallace4 ,it finds its  
highest reality in an experience born   
within itself and differentiated for    
ever from the natural and even the      
intellectual life4 ,to such a conclusion
 man is forced2 and if the situation is 
evaded1 something within his soul never 
comes to birth4 ,it is seen at once that
 in order to know the content of this   

new world1 it is necessary for a long   
series of struggles to take place4 ,and 
to this point we now turn4  ,the deeper 
consciousness has relegated the natural 
world to a secondary place1 and has     
further shown man that the main object  
of life includes not only finding a     
footing against the dangers of natural  
things1 but to plant oneself within a   
spiritual world of meanings and values4 
,this cannot be done without an         
independent and decisive act of the     
soul4 ,a meaning of life has now        
revealed itself beyond that of the small
 self4 ,this meaning can be reached only
 through this decisive act of the soul4 
,this meaning is over-individual in its 
nature2 p4#df it is a truth1 goodness1  
or beauty1 which presents itself as an  
idea and ideal formed by the experiences
 of many individuals1 at different      
epochs and in different circumstances4  
,thus the individual1 in order to       
realise his own life1 must work with    
material presented in the community4    

,such material has been found helpful in
 the life of the community4 ,it consists
 of collective results made up of large 
numbers of single factors4 ,these have  
been tied together in the form of       
various syntheses4 ,such various        
syntheses comprise a larger meaning than
 what ordinarily happens from moment to 
moment in connection with the relation  
of the individual to the external world 
or1 indeed1 within the individual's own 
ordinary life4 ,many of the isolated1   
fragmentary experiences of the          
individual have to give way when tested 
in the light of any larger synthesis4   
,if this were not so1 no commercial1    
social1 civilised life would be possible
 at all4 ,the more real life is now     
perceived to be that of the larger      
meaning and value4 ,the individual1     
solitary experiences may be legitimate1 
for they often express wants and needs  
of the individual which have a certain  
right to obtain satisfaction4 ,but the  
extent and limits of these rights have  

to be measured by some norm or standard 
other than themselves1 or else each     
individual will proceed on his own      
course regardless of the rights of      
others4 ,it is the presence of various  
syntheses which express the p4#dg       
collective life of the whole--of each   
and every individual--that makes        
civilisation possible4 ,thus1 in the    
very process of civilisation itself1 as 
,eucken points out1 there is present a  
factor which is termed ,spiritual1 and  
which is not to be mistaken for a mere  
flow of cause and effect1 or for one    
mere event following another4 ,eucken   
emphasises this all-important element of
 the over-individual qualities present  
in human history4 ,there is here much   
which resembles ,hegel's ,absolute4 ,but
 there is a great difference between the
 two in the sense that ,eucken shows the
 constant need of spiritual activism on 
the part of individuals in order to     
realise and keep alive the norms and    
standards which have carried our world  

so far2 and there is also the need of   
contributing something to the values of 
these through the creation of new       
qualities within the souls of the       
individuals themselves4  ,but the       
problems of civilisation and morality   
are not the only1 or the highest1       
problems which present themselves4 ,but 
even such problems have partially been  
the means of drawing man outside        
himself1 and of enabling him to see that
 his self can only be realised in       
connection with the common good and     
demands of the community4 ,he now feels 
the necessity of living up to that      
standard4 ,this is an important step in 
the direction of the moral and religious
 life4 ,it reveals the presence of a    
spiritual nucleus of our being obtaining
 a content beyond the needs p4#dh of the
 moment2 it shows life as realising     
itself in wide connections2 and the     
individual becomes the possessor of a   
certain degree of spiritual inwardness  
in the process4 ,even as far as this    

level we find the deeper life--the      
spiritual life--insisting on the        
validity of its mental and moral        
conclusions over against the objects of 
sense4 ,without this insistence no      
knowledge would progress and be valid4  
,the macrocosm is mirrored and coloured 
in a mental and moral microcosm4 ,a     
replica of the external world has a     
reality in consciousness1 and this      
reality is not a mere photograph of the 
external1 but it is the external as it  
appears to the meaning it has obtained  
in consciousness4 ,the meaning of the   
world is thus something beyond the world
 itself2 it is more than appears at any 
one moment4 ,if the world were less than
 this1 if the percept could not somehow 
become a concept1 all progress would    
come to a standstill1 and we should be  
no more than creatures of sensations and
 percepts which vanished as soon as they
 appeared4 ,but these do not vanish2    
they persist in various ways1 as        
after-images1 concepts1 memory4 ,thus1  

in the very act of knowing anything at  
all1 something greater than the physical
 object known is present4 ,and ,eucken  
would insist1 therefore1 that the mental
 and spiritual are present from the very
 beginning and bring to a mental focus  
the impressions of the senses4 ,in the  
interpretation of ,eucken's philosophy  
several writers p4#di have missed the   
author's meaning here4 ,they have1      
through the ambiguity of the term       
spiritual in ,english1 conceived of     
spiritual life as something entirely    
different from the mental life4 ,it is  
different1 but only in the same way as  
the bud is different from the blossom2  
it means at the religious level a       
greater unfolding of a life which has   
been present at every stage in the      
history of civilisation and culture4    
,but1 as already noticed1 the mental    
life is passed when we enter the life of
 a community4 ,the norms and standards1 
already referred to1 make their         
appearance and persist in demanding     

obedience to themselves even at the     
expense of much within consciousness    
that points in another direction4  ,but 
even such a stage as this does not give 
satisfaction to man4 ,much effort and   
sacrifice are needed to live up to the  
life of the community4 ,and such effort 
and sacrifice are often the best means  
of calling into activity a still deeper1
 reserved energy of the soul4 ,the soul 
now recognises a value beyond the values
 of culture and civilisation4 ,the      
,good1 the ,true1 and the ,beautiful    
appear as the sole realities by the side
 of which everything that preceded1 if  
taken as complete in itself1 appears as 
a great shadow or illusion4 ,here we are
 reminded of ,eucken's affinity with    
,plato's ,doctrine of ,ideas1 as well as
 of his attachment to the revival of    
,platonism by ,plotinus4 ,values for    
life1 subsisting in themselves1 become  
objects p4#ej of meditation1 of         
browsing1 and of the deepest activity of
 the soul4 ,life is now viewed as       

consisting in a great and constant quest
 after these religious ideals4 ,it sees 
its meaning beyond and above the range  
of mentality or even morality1 though it
 is well that it should pass as often as
 possible through the gate of the       
former1 and is bound to pass always     
through the gate of the latter4 ,a break
 takes place with the natural self2 the 
mental life of concepts1 though         
necessary1 is now seen as insufficient2 
and life is now viewed as having a pearl
 of great price before its gaze4 ,here  
the stirb und werde of ,paul and ,goethe
 becomes necessary4 ,the real education 
of man now begins4 ,his life becomes    
guided and governed by norms whose      
limits cannot be discovered1 and which  
have never been realised in their       
wholeness on the face of our earth4     
,what can these mean8 ,they cannot be   
delusions or illusions1 for they answer 
too deep a need of the soul to be       
reduced to that level4 ,if we blot them 
out of our existence1 we sink back to a 

mere natural or mechanical stage4 ,when 
the soul concentrates its deepest       
attention on these norms or ideals they 
fascinate it1 they draw hidden energies 
into activity1 they give inklings of    
immortality4 ,is it not far more        
conceivable that such a vision of       
meaning1 of beauty1 and of enchantment  
is a new kind of reality--cosmic in its 
nature and eternal in its duration8 ,man
 has to p4#ea come to a decision        
concerning this4 ,there is no half-way  
house here possible without the deepest 
potencies of human nature suffering and 
failing to transform themselves from bud
 to blossom and fruit4  ,at a later     
stage in our inquiry this question will 
recur in connection with the conception 
of the ,godhead4 ,but here it may be    
observed that to decide on the          
affirmative side that somehow such norms
 and ideals which mean so much are      
cosmic realities1 is simply to state no 
more than that an evolutionary process  
is taking place towards a new kind of   

world as well as a new kind of          
existence4 ,no outsider is competent to 
pronounce judgment on the validity of   
the proofs possessed within this        
spiritual realm4 ,the qualifications    
here are beyond the range of knowledge1 
although knowledge does not cease to act
 within such a realm4 ,the experiences  
here cannot be measured or weighed2 and 
that a certain obscurity is present in  
them is only what may be expected1      
considering that the spiritual nature is
 farther removed from the region of     
nature with its physical existence than 
when it deals with problems on the      
intellectual level4 ,but such spiritual 
proofs are found in the fact that these 
realities present themselves only at the
 height of spiritual development1 and in
 the fact that they produce an inversion
 of the nature of man1 and change the   
centre of gravity of his life to a more 
inward recess of his being p4#eb than is
 open on the natural or intellectual    
side4  ,thus1 once more1 the soul is    

driven forward by its own necessities to
 a religious reality4 ,what can it do   
but grant cosmic origin and validity to 
such ideals8 ,if these ideals are not   
this1 then1 as ,eucken points out1 they 
are the most tragic illusions           
conceivable4  ,when they are            
acknowledged as cosmic realities1 man is
 in the midst of a religion of a        
universal kind4 ,but the acknowledgment 
of these as cosmic realities is         
something more than a concept4 ,the men 
who have come to this conclusion        
required something more than logical    
arguments in order to establish this    
truth4 ,the conclusions were based upon 
a specific 7characteristic7 religious   
experience of their own4 ,and such a    
religious experience was larger and more
 real than anything that could be       
established in the form of concepts     
concerning it4 ,as we shall notice in a 
later chapter1 it is somewhat on this   
account that ,eucken differentiates     
between universal and specific          

7characteristic7 religion4  ,it becomes 
evident that such contents of the new   
spiritual world cannot be utilised by   
man without effort4 ,these realities    
have to pass from the region of ideas to
 the region of actual experiences4 ,in  
other words1 they must become man's own 
religion4 ,man has now become convinced 
of the reality of a universal spiritual 
life as constituting1 in a measure1 the 
p4#ec foundation of the evolution of the
 soul1 and as the goal towards which he 
must for ever move4 ,eucken is unwilling
 to speculate as to the origin or the   
goal of this4 ,the centre of gravity of 
life must be laid in what may be known  
and experienced between these two poles4
 ,there is a certainty which is         
intermediate between man and the        
,godhead4 ,it is when this certainty is 
realised as an actual portion of the    
soul that man becomes competent to carry
 farther--backward and forward--the     
implications of this certainty4 ,and    
implications of a new kind of           

,weltanschauung result from the         
spiritual experiences of the            
,lebensanschauung of the spiritual life4
 ,on this matter we shall touch at a    
later stage in the inquiry4  ,at present
 let us confine our attention to the    
intermediate reality which presents     
itself in a form that is                
over-individual4 ,it is only when we    
pass out of the psychology of the       
subject--a matter that deals with the   
history of mental processes--that we are
 able to view the meaning of the        
realities which are over-individual4 ,as
 already pointed out1 these realities   
are not the creations of man's fancy or 
imagination after reason has been       
switched off4 ,they are non-sensuous    
realities which have moulded and shaped 
the lives of individuals and nations in 
varied degrees4 ,these ideals are not to
 remain merely objects of knowledge2    
they are to become portions of the      
inmost experiences of the soul4 ,this   
they cannot become without the p4#ed    

calling out of the deepest energy of the
 individual4 ,his fragmentary spiritual 
life--small as it is--still calls for   
more of its own nature1 and this more   
has been seen in the distance as        
something of infinite value4#aa ,a      
mountain1 as it were1 has to be climbed2
 dark ravines have to be gone through2  
and rivers have to be swum across4 ,the 
whole vision means no less than an      
entrance into a new kind of world1 the  
scaling to a new kind of existence1 and 
a conquest which will make the pilgrim a
 participator in that which is ,divine4 
,a struggle has to take place1 because  
so much that belongs to the life1 on the
 level where it now stands1 belongs to a
 world below it4 ,impulses and passions1
 the narrow outlook1 the timidity and   
hollowness of the small self--all these1
 which have previously remained at the  
centre of life1 have to be thrust to the
 periphery of existence4 ,so that an    
entrance into the highest spiritual     
world is not merely something to know1  

but far rather something to do and to   
be4 ,this is the meaning of ,eucken's   
activism4 ,it is not the busying of     
ourselves over trifles2 there is no need
 of encouragement in that direction4 ,it
 is rather the inward glance on the     
nature of the over-individual ideals2 it
 is a deep and constant concentration   
upon their value and significance1 in   
order that the soul may plant itself on 
the shores of the over-world4 ,it is in 
granting a p4#ee higher mode of         
existence to these ideals1 and in       
preserving them as the possession of the
 soul1 that man finds the ever greater  
meaning of that spiritual life which was
 present within him from the very       
beginning of his enterprise4 ,the       
process of forcing an entrance into this
 over-world has to be repeated time     
after time4 ,there are no enemies in    
front1 but the man is surrounded by them
 from around and behind him4 ,the       
indifference1 in a large measure of the 
natural process1 the rigid instincts of 

mere self-preservation1 the temptation  
to smugness and ease1 the cold          
conclusions of the understanding when   
satisfied with explanations from the    
physical world1 the hardness of the     
heart--these and many other enemies     
fight for supremacy1 and the soul is    
often torn in the struggle4 ,the        
struggle continues for a great length of
 time2 but the history of the world     
testifies to an innumerable host of     
individuals who scaled and fell1 who    
started again and again1 until at last  
their conceptions of the ,highest ,good 
became a permanent experience and       
possession of their deepest being4  ,and
 when the spiritual life creates an     
entrance into this over-world something 
happens which makes a fundamental       
difference in the life4 ,the life may   
again and again sink back to its old    
level1 but what has happened will never 
allow it to remain satisfied on that    
level4 ,we fall to rise1 are baffled to 
fight better1 sleep to wake 7,browning74

 ,life now becomes p4#ef alternately a  
quest and a fruition4#ab ,the individual
 has to gather his whole energies       
together because something great is at  
stake4 ,this is nothing less than the   
possession of a new kind of reality4    
,the struggle has yielded a conquest for
 the time being4 ,he tastes and eats his
 pot of honey on the grave of enemies   
within and without4 ,this fruition means
 no less than a taste of eternal life in
 the midst of time 7,harnack71 and the  
relegating of the whole world of        
phenomena to a subsidiary place4  ,this 
is the kernel of ,eucken's ,truth of    
,religion4 ,the book deals with the most
 subtle psychological problems of the   
soul1 and reaches the conclusion of an  
entrance by man into a divine world4    
,all this is far removed from the       
ordinary traditional conception either  
of ,god or of religion4 ,perhaps the    
majority of mankind is not as yet ready 
for such a presentation of religion4    
,but ,i think it may be safely said that

 it is through some such mode of        
conceiving religion as this that the    
great and good ones of the world found  
an entrance into a divine world and     
grasped the conception of the evolution 
of the soul as a process which begins   
where organic evolution ends4           
99       99       99       99       99  
,,chapter ,,iii p4#eg  ,,religion ,,and 
,,natural ,,science   ,in the previous  
chapter we have noticed how man is able 
to reach an over-world which will grant 
him a new kind of reality over against  
the whole remaining domain of existence4
 ,but the evidence hitherto brought     
forth has been that of the nature of man
 himself4 ,we have in this chapter to   
inquire whether there is a warrant for  
such a conclusion within the realm of   
natural science4 ,does science give any 
hint of the presence of spiritual life  
anywhere in the universe8 ,eucken       
answers distinctly in the               
affirmative4#ac  ,the conclusions of    
natural science have1 in modern times1  

come into direct conflict with religion4
 ,traditional religion has grown up on a
 view of the universe which has been    
p4#eh utterly discarded by modern       
knowledge4 ,religious leaders have often
 had to be dragged to see the truth of  
this statement1 and1 as ,eucken points  
out1 many are still far from realising  
the seriousness of the cleft between    
knowledge and religion4 ,the theology of
 the ,middle ,ages has not yet          
disappeared1 although fortunately there 
are some signs of a great reconstruction
 going on in our midst4 ,fortunately1   
this naive view of the universe is a    
theology and not a religion2 but        
doubtless even the religion of the soul 
suffers when its knowing aspect is      
perpetually contradicted by scientific  
knowledge4 ,there is such a close       
connection between head and heart--even 
closer than between body and mind--that 
the use of discarded theories of the    
universe and of life cannot but prove   
injurious to the deepest source of life4

  ,the mental conceptions of religion   
have1 in the course of the ages1        
undergone many transformations1 and     
there is no reason why another          
transformation should gradually not come
 about in the present4 ,in ,hebrew and  
,greek times we discover a polytheism1  
after a long course of development1     
emerging into henotheism1 and finally1  
here and there1 into monotheism4 ,the   
old conceptions of gods and spirits     
present in trees and wells1 mountains   
and air1 are overcome4 ,they are not so 
much destroyed as supplanted by higher  
conceptions4 ,in pre-,socratic          
philosophy we find the gods and p4#ei   
spirits relegated to a secondary place1 
and ,nature is conceived as a system of 
inner energies and strivings4 ,in these 
conceptions ,man is drawn closer to     
,nature1 and the connection of his life 
is shown to be closely interwoven with  
the life of ,nature4 ,but the empirical 
aspect of this teaching was pushed into 
the background through the teachings of 

,socrates and ,plato4 ,the myth regained
 some of its pristine power in a new    
kind of way2 and ,god transcendent of   
the world and immanent in the world came
 prominently forward as a doctrine of   
the universe and of life4 ,this is the  
kernel of the ,christian theology1      
constructed through the blending of     
,hebrew and ,greek philosophies4 ,such a
 conception remained very largely the   
philosophy as well as the theology of   
the ,christian ,church until the        
seventeenth century4 ,during this long  
interval hardly any progress was made in
 the investigation of ,nature1 so that  
such a theology proved rather a help    
than a hindrance to the religion of     
those who understood it4 ,but such a    
theology has been destroyed1 however    
unwilling many people are to acknowledge
 the fact4 ,but until this fact is      
acknowledged1 there is very little hope1
 in ,eucken's opinion1 of the ,christian
 religion gaining many adherents from   
the side of those who understand the    

modern meaning and significance of      
natural science4 ,the physical universe 
has become a problem2 and the old       
solution was a matter p4#fj of          
speculation based upon scarcely any     
observation and experiment4 ,eucken     
marks the stages which have brought     
about a revolution in our conceptions of
 the universe as consisting of the      
change brought about in the science of  
astronomy through ,copernicus in the    
sixteenth century1 the founding of exact
 science through ,galileo in the        
seventeenth century1 and the theory of  
evolution propounded by ,darwin and his 
followers in the nineteenth century4    
,the whole tendency has been to describe
 and explain ,nature in terms of        
mechanism1 and to extend such mechanism 
into the life of man4 ,proof after proof
 has poured upon us1 and has been the   
means1 on the whole1 of establishing a  
kingdom of mechanism within the realm of
 ,nature and of human nature4 ,theology 
and speculative philosophy went on their

 courses unheedful of these developments
 of physical science1 until in our day  
both have had to reconsider the         
tenableness of their position1 and to   
see that ,nature and its physical       
manifestations have to enter as         
all-important factors into their        
reconstructions4 ,miracle is now        
relegated to a secondary place in       
theology1 and it has disappeared        
altogether from science2 a ,supreme     
,being transcendent of1 and immanent in1
 the world is not known to science1     
however far it reaches into the secrets 
of ,nature4 ,doubtless the loss to      
religion has been here incalculable2 for
 although the natural scientist was able
 to destroy the old building1 p4#fa he  
was unable to construct a new one4 ,and 
,eucken shows that the natural scientist
 will remain unable to accomplish this1 
because the material with which he deals
 is physical in its nature and          
constitutes no more than a part--a      
secondary part--of what is found in the 

world4  ,the old mode of conceiving the 
universe1 when driven from its citadel  
by the new conceptions of physics and   
astronomy1 turned for refuge to the     
mystery of ,life itself4 ,here it       
supposed itself to be safe4 ,but the    
development of modern chemistry and     
biology shows how dangerous it is to    
base a theological and religious        
superstructure on the unfilled clefts of
 natural science4 ,the lesson here      
during the past hundred years ought to  
be a grave warning against its          
repetition in the future4 ,these clefts 
have been filled more and more by the   
investigations and results of modern    
chemistry and biology1 so that the      
theologian is constantly kept in a state
 of panic1 and has to shift his camp and
 run away when the tide of knowledge    
sweeps in with its newly discovered     
results4 ,the whole situation seems     
serious1 but it is not so disastrous as 
it appears at first sight4 ,doubtless   
the gains of science have been numerous1

 and have shaken and practically ruined 
the old theological and metaphysical    
foundations2 but a halt has now been    
called on science itself1 and its       
limitations have become perceptible even
 to its own p4#fb leaders4 ,it is not   
quite so certain that the problem of    
organic life can be settled in terms of 
chemical combinations and mechanism4    
,many scientists#ad are agreed on this  
point1 although they repudiate the      
claims of neo-vitalists such as ,driesch
 and ,reinke4#ae ,no judgment can be    
pronounced on this subject at the       
present day1 and probably the problem   
will take a long time before any        
important results will accrue4 ,and even
 these results will not solve the       
problem of organic life1 for the        
manifestations of life1 the higher we   
mount the scale of being1 are not things
 visible to the senses but express      
themselves in the forms of meanings and 
will-relations4  ,the limits of natural 
science become clearly perceptible when 

we enter into the complex problem of the
 relation of subject and object1 p4#fc  
or of mind and body4 ,the final tribunal
 in regard to the great questions of    
life and religion is not natural        
science4 ,this is not a matter of a mere
 wish that it should be so on the part  
of religious teachers who ignore the    
findings of science1 but is a conviction
 of the scientists themselves4  ,natural
 science has been so busy with the      
investigation of the physical world that
 it has had time to remember but little 
besides objects in the external world4  
,and yet what are objects in the        
external world without a subject to know
 them8#af ,and what are the hypotheses  
which science frames in order to explain
 phenomena but syntheses of factors     
framed in consciousness8#ag ,what are   
laws of ,nature but mental constructions
 framed concerning similar ways of      
behaviour on the part of a large number 
of objects8 ,what are the fundamental   
conceptions which serve as the very     

groundwork of the whole of science but  
concepts which are explanations of      
phenomena and not themselves            
phenomena8#ah  ,wherever we look1 we    
find that our view p4#fd of ,nature is  
in the first place a result as well as a
 conviction of the content of           
consciousness2 that we do not perceive  
things and their qualities in a form of 
immediacy1 but only after they have     
entered into consciousness are we able  
to know what external objects really    
are4 ,the constructions of science in   
the form of hypotheses and laws are a   
proof that the reality of the physical  
world and its meaning are known only in 
so far as they are known by mind1 and in
 so far as the universal 7which is a    
mental content7 explains the particular 
7which may or may not be an object in   
the external world74  ,eucken emphasises
 this truth in several of his books1 and
 whenever the truth is borne in mind the
 scientist becomes aware of the         
existence of a reality beyond that of   

the objects of sense4 ,and even when the
 scientist is unaware of the mental     
qualities which operate in perceiving   
external objects and of the             
generalisations formed as the result of 
the impressions left by the objects in  
the mind1 he uses these all the same4   
,professor ,haeckel 7one of ,professor  
,eucken's colleagues in ,jena7 starts   
out in ,the ,riddle of the ,universe    
with the strong hope of reducing the    
whole universe 7including ,god7 into a  
state of material substance1 and ends   
with a kind of peroration on the virtues
 of the new goddesses1 the ,true1 the   
,good1 and the ,beautiful4  p4#fe ,but  
an increasing number of scientists      
to-day are aware of the limits of       
science4 ,they know that the mental     
models which they have to frame in order
 to interpret phenomena are not material
 things1 and exist nowhere except in a  
world of mind and meaning4 ,eucken's    
conclusion then is that what knows and  
interprets is a mental quality4 ,he     

would rather call it the life of the    
spirit of man1 or the spiritual life4 ,a
 non-sensuous power has to operate in   
order that the physical world may be    
known at all2 that power has1 further1  
in a manner unknown1 to gather the      
fragmentary impressions of the senses1  
turn them into that which is mental1    
combine them into what is termed        
meaning4  ,we are led back to the point 
made so clear by ,descartes--to his     
insistence on the presence of a thinking
 subject as the starting-point for the  
knowledge of all existence4 ,this truth 
was elucidated later by ,kant in a      
manner which the world can probably     
never get rid of4 ,therefore1 if so much
 happens in the mind in connection with 
the knowledge and interpretation of the 
world1 our view of the world after this 
happens in the mind is entirely         
different from the view which exists    
before it happens4 ,thought stands over 
against the sensuous object1 transforms 
the object into a logical construction  

of meaning4 ,when one becomes aware of  
this1 not only do the objects themselves
 become most problematic p4#ff in their 
relation to consciousness1 but the very 
tools with which the scientist          
works--e4g4 space and time--become so   
puzzling that only by a return to a     
metaphysic do they become partially     
explainable4 ,and thus we are landed in 
a region of idealism in the very midst  
of the work of natural science4         
,naturalism has arisen only because the 
subject was forgotten in the enchantment
 of the object4 ,the attention has been 
turned so long on the object that the   
nature and the results of the attention 
itself are quite left out of account4   
,we can all believe in what naturalism  
has to say concerning organic and       
inorganic objects2 but it has not said  
enough when it leaves the power that    
knows the meaning of what it says out of
 account4  ,the conclusion ,eucken      
arrives at is1 then1 that we must       
ascribe reality to the quality that     

knows and interprets as well as to the  
thing that is known4 ,he ascribes       
reality to the physical world1 but this 
is not the whole of reality4 ,this      
cannot be so1 simply because we could   
not know that the physical world was    
real had it not been that there was     
implanted in us a mental organisation to
 know all this4 ,the other reality is   
that of consciousness and the meanings  
it formulates4 ,thus natural science    
itself announces the presence of more   
than sensuous nature4 ,this more which  
knows the external world is the more    
which has constructed civilisation1     
culture1 and p4#fg religion4 ,this more 
has formed an independent inner life    
over against the natural world4 ,had it 
not been for this power of the more to  
construct its inner world1 ,life would  
have been no more than the life of      
sensuous nature--shifting from point to 
point1 and entirely at the mercy of a   
physical environment4 ,but the progress 
of mankind shows everywhere the growth  

of a life higher in nature than that of 
physical or animal existence4 ,some kind
 of total-life has been formed in which 
the individual can participate2 and in  
the participation of which he can be    
carried far beyond physical things and  
beyond his own individual interests4    
,mankind has striven after truth1 and   
has discovered something that is beyond 
the opinions of individuals1 that does  
not serve his own petty interests1 but  
overcomes them and reaches out after    
truths which are valid and good for all4
  ,what is all this that has happened8  
,what has brought it about8 ,what is the
 individual potency that knows the world
 and passes beyond it8 ,what are the    
ideals and norms which revealed         
themselves in the co-operative movements
 of humanity1 and only revealed         
themselves when humanity was at its     
highest attainable level8 ,enough has   
been said to show that it is more than  
,nature1 that characteristics are found 
within it entirely unknown in ,nature4  

,we are bound to take this more into    
account1 for it has constructed all the 
gains of mankind4 p4#fh ,what can it be1
 in the individual efforts of the soul  
and in the ideal constructions of       
science and the higher ethical and      
religious constructions of life1 but a  
reality higher than sense and outside   
the categories of space and time8 ,what 
better name can be given to it than a   
,spiritual ,life in contradistinction to
 the life of ,nature8  ,when this life  
of the mind and spirit of man is        
acknowledged1 it is seen to be the      
beginning of a new order of existence4  
,there appears within it a new kind of  
reality4 ,it is the standpoint from     
which natural science itself has arisen4
 ,such an acknowledgment of life as a   
new kind of reality alters in an        
essential manner the whole view of the  
world4 ,nature now signifies not the    
whole of things1 but only a step beyond 
which the cosmic process progresses4    
,two worlds1 instead of one world1 now  

appear--one growing out of the other1   
but keeping a connection still with the 
other4 ,nature consequently gains a     
deeper significance of meaning when we  
recognise that it gives birth to mind   
and spirit --characteristics which merge
 into consciousness1 values1 and ideals4
 ,nature is not discarded in our new    
view1 but it takes a secondary place4   
,the primary place must be given to the 
spiritual life--the life which is active
 as an organisation in knowing and being
 and doing4 ,and when this truth is     
realised1 this life of mental and       
spiritual activity becomes the p4#fi    
centre from which the new reality will  
obtain an ever greater content4 ,the    
deepest aspect of reality is then       
discovered1 not without but within4     
,this reality is now conceived as       
something which belongs to a new kind of
 world1 and this new world stands above 
the physical world4 ,man1 when he       
conceives of things in this manner1 will
 be able to bear the indifference of the

 physical course of existence towards   
the spiritual potencies of his being4   
,the natural process may seem to harass 
and even destroy him2 it matters not1   
for he has been led to a conviction of  
the possession of qualities which have  
not come into activity and power in any 
world below him1 and which have laws of 
their own and goals spiritual in their  
nature4 ,but all this will not come     
about as a shower of rain descends4 ,the
 spiritual life has to insist on its    
superiority to the natural process1 and 
to construct1 with the deepest energy of
 its being1 ever richer moral and       
spiritual contents for itself2 for it is
 these contents which constitute the    
growth of the meaning and value of the  
new world1 as well as of its            
indestructible reality beyond the       
process of ,nature4          99       99
       99       99       99   ,,chapter 
,,iv p4#gj  ,,religion ,,and ,,history  
,the subject of history has obtained a  
most prominent position in the whole of 

,eucken's philosophy4 ,all his books    
deal with the subject1 and in a manner  
resembling one another1 whatever the    
particular subject dealt with may be4   
,but the most exhaustive treatment of   
history presented in his volumes is to  
to be found in the chapter on history in
 ,systematische ,philosophie7,kultur der
 ,gegenwart1 ,teil ,i41 ,abteilung      
,,vi471 and in the latter half of ,the  
,truth of ,religion4 ,in the former     
volume ,eucken deals with history in its
 relation to civilisation and culture1  
and in the latter the place of history  
in the religions of the world is        
strikingly expressed4  ,we have already 
noticed in the previous chapter how he  
set out to discover the presence of a   
mental or spiritual life in the very act
 of knowing the physical world and in   
the constructions which form both the   
basis and the apex of physical science4 
,it was shown p4#ga here that a life    
higher than the physical was present in 
order to be able to read the meaning of 

the world4 ,such a life became a        
standpoint to view ,nature1 and is the  
possession1 more or less1 of each       
individual4 ,but although the possession
 of individuals and above ,nature1 the  
consciousness that knows ,nature is     
still carried beyond its own individual 
life4 ,the meaning of the physical world
 appears in consciousness1 through the  
syntheses it forms1 as objective1       
although it is not an object of sense   
but of thought2 and1 further1 this very 
objectivity subsists in the form of     
generalisations and meanings which      
create standards for each individual in 
his relations with the physical world4  
,eucken then concludes that there is a  
trans-subjective aspect present in the  
conclusions of physical science         
itself4#ai ,and it is on this fact that 
he bases the presence of a mental or    
spiritual life in the very act of       
knowing at all4 ,but it is evident that 
the whole of man's potencies and        
relations are not confined to the       

knowing of ,nature and framing          
interpretations concerning it4 ,there   
are other provinces to which man is     
related--other objects besides physical 
ones to which his attention is called to
 frame interpretations concerning them  
also4 ,history is one of these          
provinces4 ,the subject-matter here is  
entirely p4#gb different from the       
subject-matter of physical science4 ,in 
the latter the objects are physical2 in 
the former the objects are not things1  
but will-relations4#bj ,we are in       
history dealing with the effects of     
heredity and physical environment upon  
all organic life--man included4 ,but it 
has been already shown that man1 though 
rooted in the natural world and         
dependent upon it1 is still the         
possessor of a world which is above the 
physical4 ,man's roots in ,nature have  
been unearthed in a large measure2 and  
his dependence on the world from which  
he has emerged is greater than was      
suspected1 and probably it will be      

discovered in the future that he is     
still more dependent on what is below   
him4 ,but however deep his connection   
with ,nature may prove itself to be1 he 
will still remain an unsolved problem if
 he is coolly stripped of all the       
qualities he has gained since he emerged
 from the bosom of ,nature4  ,we are    
consequently led to the higher aspects  
of history where the centre of gravity  
of the matter lies in the relations of  
wills4  ,by will-relations is meant the 
impact of individuals upon one another  
from the side of meaning4 ,it is through
 the expressions of the meaning of our  
concepts that we are able to construct  
an intelligible world4 ,the individual's
 p4#gc deeper reality does not consist  
in the percept we obtain of him1 but in 
the mental attitude he has expressed    
towards a mental attitude of ours4 ,the 
clothing of meaning is certainly        
physical2 there is our friend's physical
 body in front of us1 and his speech is 
audible in a physical sense to physical 

ears4 ,but neither body nor speech is   
absolutely necessary for the expression 
of meaning to another4 ,we have neither 
seen nor heard many of the individuals  
who have exercised great influence over 
our lives4 ,words have answered the     
purpose4 ,by this is not meant that we  
have not lost something of great value  
in having to depend on print alone4     
,something of every individual reveals  
itself in his body and speech which is  
missed when we have to depend on paper  
and ink as mediums of meaning4 ,but     
meaning is something other than its     
medium2 it is a mental or spiritual     
content4 ,this content has to be        
classified and interpreted4 ,the        
interpretation forms here again1 as on  
the level of natural science1 syntheses 
and generalisations larger than any one 
individual4 ,these are the resultants of
 mind with mind and will with will4     
,when human beings come into contact    
with each other1 there originates a     
state of things in which something is   

thought and done4 ,what is thought and  
done deals with situations outside the  
situation of each individual4 ,the      
interpretation of these situations is1  
therefore1 an objective reality which   
becomes a p4#gd norm for each           
individual4 ,mankind has thus created a 
reality which is beyond that of the     
content of each individual's experience 
as an individual4  ,we thus see that    
there are presented in such norms two   
aspects of a very different nature4 ,on 
the one hand1 we discover the           
contribution of each individual1 and    
witness events dealing with situations  
which succeed one another with greater  
or less rapidity4 ,this aspect is in    
constant flux4 ,it constitutes the      
capability of meeting the needs of the  
moment4 ,all this works well so long as 
the needs of the moment involve no great
 complexities4 ,but immediately the     
situation becomes complex there is a    
turn to something besides this mere flow
 of things4#ba ,to what8 ,it is a turn  

to something whose nucleus of meaning   
and value has persisted in the midst of 
all the flow4 ,this is no other than one
 or other of the highest of the ideal   
constructions which formed the basis of 
the life of the community4 ,the         
community had been unconsciously        
garnering something over-individual and 
over-historical for its future use4     
,thus1 in history itself there is the   
presence of a reality higher than the   
individual1 and higher than the ordinary
 meaning of the p4#ge hour4 ,this       
becomes the standard by which everything
 has to be measured4 ,of course1 this   
norm does not remain static in regard to
 its own content4 ,but its growth of    
content depends upon the contributions  
made to it by individuals in their      
will-relations4 ,something              
over-individual issues out of all these 
relations1 and this enters into the     
still higher over-individual norms which
 are the heritage of society4 ,eucken   
consequently shows that history itself  

is dependent upon something which works 
within it--interpreting its events1 and 
absorbing into itself something that is 
of value4 ,what other can this be but a 
spiritual life higher not only than     
physical things but even than the       
will-relations which accrue from moment 
to moment8 ,it has already been noticed 
that on these lower levels the spiritual
 life is ever present--present as a     
potency and experience when viewed from 
the standpoint of the individual's      
creativeness1 and present as norms and  
values when viewed as an object of      
thought brought forth through general   
conclusions founded on situations beyond
 any single situation of the individual4
 ,thus1 we get in ,eucken's teaching the
 over-historical as the power which     
operates within the events of history4  
,it is what philosophy has termed the   
,ideal1 and what religion has termed the
 revelation of ,god4 ,it is not correct1
 then1 to say that we are dependent upon
 the content of the moment apart from   

the presence of the p4#gf content of the
 past in that moment in order to grasp  
reality4 ,the ,past does not mean a mere
 series of events which occurred some   
hundreds or thousands of years ago1 and 
before which we bend and towards which  
we try to turn back the world1 for that 
would mean what ,eucken terms mere      
historism4 ,the ,past has rolled its    
meaning down to the ,present3 the ,past 
mingled with the content of the ,present
 is at each point of its course         
something other than it was before4#bb  
,but in any case this aspect of the     
,past as presented by ,eucken shows that
 human life requires a great span of    
time which has already run in order to  
create its ideals and to be raised from 
the triviality of the mere moment4      
,goethe perceived the importance of the 
same truth3--       ,wer nicht von drei 
tausend ,jahren sich weiss              
,rechenschaft zu geben1     ,bleib' im  
,dunkeln unerfahren1 mag von ,tag       
,zu ,tage leben6   ,at certain epochs in

 the history of the world great events  
have happened4 ,often such epochs are   
followed by epochs of inertia4 ,men bask
 in the sunlight of the glory that was  
revealed to humanity2 they receive help 
and strength from what had been4 ,but   
the greater the interval between the    
occurrence p4#gg of that greatness and  
the contemplation of it1 the more       
difficult does it become to grasp and to
 possess something of the true meaning1 
value1 and significance of such         
greatness4 ,the greatness1 as the       
interval grows1 becomes something to be 
known1 something which is believed to   
fall upon us in an external1 miraculous 
manner2 and finally it often becomes an 
object of wordy dispute and strife4     
,certain periods in the history of the  
,christian ,church give abundant        
evidence of the truth of this statement4
 ,eucken points out in his ,problem of  
,human ,life how barren in creative     
power1 for instance1 was the fourth     
century4 ,why8 ,an interval of nearly   

three centuries had passed away since   
the ,master and his followers had       
proclaimed truths and experiences which 
were the burning convictions of their   
deepest being4 ,gradually1 and often    
unconsciously1 men glided down an       
inclined plane1 until at last the       
spiritual nucleus of ,christianity had  
largely disappeared and little more than
 the husks remained4 ,at the close of   
such intervals religion becomes a number
 of conflicting intellectual theories1  
and the worst passions are called to its
 support4 ,dogmatism and intolerance    
prevail1 and a blight comes over the    
choicest potencies of the soul4 ,all    
this happens because certain great      
events and experiences of the past are  
conceived of as marking a terminus in   
the history of the moral and spiritual  
evolution of the world4 ,the p4#gh soul 
is not stirred to its depth to preserve 
such experiences and1 if possible1      
enhance them4 ,thus the world leaves    
such a rich spiritual content largely   

behind itself2 and when this happens1 it
 becomes a matter of the greatest       
difficulty to recover it4 ,and even when
 it is recovered1 something of infinite 
value has been for ever lost4 ,the      
present moment of the soul has to live  
on itself2 and such a life remains alien
 to depths of reality which have been   
plumbed by the great personalities of   
history in the past4 ,it is a want of   
conviction in truth and reality that    
makes us seek finality in the past4 ,it 
may be that the highest personalities of
 our day are not able to scale such     
spiritual heights as were scaled by the 
,christians of the primitive ,church2   
but unless they believe that the same   
power is present in their souls they    
will never have courage even to make the
 attempt4 ,it is a vision of the nature 
of the reality which was climbed by the 
personalities of the past1 coupled with 
the consciousness of the same spiritual 
power in the present1 that will enable  
,christianity to be lived on such a     

grand scale in the present and the      
future4 ,the spiritual experiences of   
the past have become over-individual and
 over-historical norms for our lives2   
but such norms are no more than ideas   
until the will enters into a relation   
with them4 ,when this happens1 the      
individual does not only observe a goal 
in the distance but also starts to move 
towards such p4#gi a goal with the whole
 spiritual energy of his nature4 ,and   
every individual who moves in the       
direction of such norms brings some     
contribution of value from the present  
to be added to the norms of the past4   
,the spiritual life is thus individual  
and over-individual1 historical and     
over-historical1 transcendent and       
immanent4  ,eucken has worked for many  
years at this difficult problem--a      
problem so important in the life of     
civilisation and religion4 ,it has      
already been hinted that the conception 
bears striking resemblances to aspects  
of ,hegel's philosophy4 ,but there are  

differences4 ,one of these was pointed  
out long ago by ,eucken3 ,the gist of   
religion is with ,hegel nothing but the 
absorption of the individual in the     
universal intellectual process4 ,how    
such a conception can be identified with
 moral regeneration of the ,christian   
type1 with purification of the heart1 is
 unintelligible to us4#bc ,eucken's     
philosophy1 on the other hand1 is       
pre-eminently a spiritual activism4 ,the
 life-process is shaped by the          
collective activity of individuals2 and 
when this activity slackens the ideals  
of the over-world suffer4 ,man is thus  
called to be what he ought to be2 and in
 the process he heightens something of  
the value of the ,ought4 ,an ,ought and 
a ,will are involved in the creativeness
 of the individual life and of the      
,life-process2 so that it is a mistake  
to conceive p4#hj of ,eucken's activism 
as some stirring of the individual to   
realise merely his own needs as these   
present themselves to him from moment to

 moment4 ,he is called and destined to  
do infinitely more2 he is to be a       
creator of the ,life-process and a      
carrier in the making of a new world2   
but all this can be done only from the  
standpoint of a vision of a spiritual   
life superior to history and to the     
individual himself4 ,vision and action  
are to be ever present4 ,in the light of
 the vision man becomes more than he now
 is2 through action the vision increases
 in depth and value4  ,what relation    
this has to the conception of the       
,godhead will be dealt with in a later  
chapter4 ,it is enough at present to    
bear in mind that1 as far as we have    
gone1 a reality above sense1 time1      
history1 and the content of the         
individual life has become evident4 ,and
 it is such a reality which gives       
meaning to the events of history4  ,it  
has to be borne in mind that much which 
is natural and of the earth enters into 
history4 ,such effects have become      
clearly discernible in modern times4    

,physical conditions do exercise an     
influence1 and hem the course of the    
spiritual life4 ,the indifference of the
 physical order of things to the ethical
 values of history is a problem which   
constantly perplexes every thinking     
mind4 ,no solution to the puzzles of    
life is to be found in ,nature4 ,what do
 we discover there8 ,we discover        
enchainments p4#ha of phenomena which   
seem to conduct to the creation of great
 misery and which1 with unmerciful      
callousness1 drive man over the brink of
 an abyss4 ,the faintest hint would have
 sufficed to hold him back from such a  
catastrophe2 but this is not given1 and 
consequently destruction takes its      
course4 ,petty accidents destroy life   
and happiness2 a moment annihilates the 
most toilsome work4 ,often1 also1 we    
discover a chaotic medley1 a sudden     
overthrow of all potency1 a seeming     
indifference towards all human weal and 
woe1 a blind groping in the dark2 we    
discover gloomy possibilities constantly

 sweeping as dark clouds over man and   
occasionally descending as a crashing   
tempest4#bd ,hundreds of similar        
examples may be found in ,eucken's      
books1 and all point to the             
insufficiency of the natural process for
 satisfying the deepest needs of our    
being4 ,but in spite of the fact that   
the natural process accompanies ,life   
everywhere1 man has built a world beyond
 the world of sense4  ,with the entrance
 of the spiritual life a new mode of    
history makes its appearance4 ,this fact
 is to be witnessed in the tools        
invented by man in order to overcome    
physical barriers4 ,the growth of       
technics in our own day is a proof of   
,nature yielding here and there to the  
demands of life and intellect4 ,this has
 all been brought about by mentality1   
and new modes of living are the result4 
p4#hb ,and when we enter the domain of  
human society the superiority of the    
spiritual life becomes evident here as  
well4 ,it is true that we are as yet far

 from any ideals of human society which 
include the good of all1 and which bind 
all together in spite of radical        
differences that will continue to       
persist4 ,systems of various kinds are  
presented--often at variance with one   
another2 but even these are evidence of 
a spiritual life far above the          
achievements of any single individuals4 
,what must we do8 ,we must all work on  
in the direction of the highest3 and the
 higher we mount the nearer we are to a 
point of convergence of all the         
different syntheses2 and out of the     
union there will be born a synthesis    
which will include the whole family of  
man4 ,we possess already such a         
synthesis partially realised here and   
there in the lives of the greatest      
personalities of history2 but to the    
mass of mankind such a synthesis is     
little more than a name1 even though    
that name be ,god or ,infinite ,love4   
,the content of the name has to be      
realised3 and this can never come about 

except through a deep stirring and      
longing1 through enormous sacrifices1   
painful and recurring failures1 to issue
 finally in a conquest--a height        
attained by mankind on which the content
 of ,god and ,infinite ,love will be    
born in the soul as a living1 personal1 
and durable experience4 ,when this comes
 to be--and every genuine effort in the 
movement of our higher being brings us  
nearer to it--there issues p4#hc an     
incomparably higher mode of life4 ,thus 
a new history is framed through the     
spiritual activities of individuals2 and
 something of its very nature and of the
 mode by which such a reality can be    
reached will become an atmosphere into  
which future generations will be born1  
as well a higher condition than has ever
 previously existed to hail the entrance
 of human souls into the world4  ,eucken
 insists that it is not the movement of 
democracy towards better social         
conditions that will be effective in    
bringing about such a change4 ,much1 of 

course1 can be effected by better social
 conditions4 ,there are needs to-day in 
connection with labour which ought to be
 met4 ,but at the best they can do no   
more than touch the periphery of human  
existence4 ,a poverty in the inward     
parts will still exist in the midst of  
external plenty4 ,but if men and women  
could be brought to the consciousness of
 spiritual ideals and their efficacy1 a 
disposition of soul and character would 
be created which would rapidly change   
the evil conditions of life and the     
perplexing problems of capital and      
labour4 ,several writers have gone      
astray when they have imagined that     
,eucken has but scant sympathy with the 
social needs of our times4 ,it would be 
difficult to find anywhere a man of a   
more tender heart4 ,but he sees deeper  
than the level of material and social   
needs and their fulfilment4 ,he sees    
that it is only by a change p4#hd of    
disposition and attitude of the soul    
that permanent changes in the material  

well-being of the world can come about4 
,for it is in the soul's relation with  
its over-individual and over-historical 
ideals that permanent qualities can be  
created and preserved3 it is in our own 
deepest being1 through a conviction of  
the values of sympathy1 sacrifice1 and  
love that any genuine history can find  
its birth and nurture4 ,we require to   
pay no less attention to the things of  
the body2 but the things of the spirit  
must step into the foreground of life   
once again4 ,then we are working at the 
heart of the ,life-process--a           
,life-process which is the beginning of 
a new cosmic process2 and what will     
issue out of such a result will probably
 be greater and better than anything we 
can dream of4 ,men are called to this   
work to-day4 ,they understand but little
 its significance and its trend2 they   
must be willing to learn from those who 
have lived through these problems1 and  
who see ramifications of the problems   
into a soil deeper than is perceptible  

by the masses4 ,the masses must be      
willing to be taught in the things of   
the spirit4 ,hence we see the need of   
great personalities who will combine in 
their own souls a penetrating knowledge 
and an intense enthusiasm for the real  
welfare of mankind4 ,a true history can 
never be born outside this region2 the  
world1 without such a conviction1 can   
only wander out of one morass into p4#he
 another2 and failure after failure will
 be the inevitable result of all the    
attempts4 ,movements will have value and
 duration only in so far as they are the
 outcome of a need of a spiritual life  
which includes demands of intellect1    
morality1 and religious idealism4       
,eucken shows at the close of his       
remarkable article in ,beitrge zur      
,weiterentwickelung der ,religion that  
some form or other of the ,eternal must 
enter into time and its changes1 and    
become a norm towards which mankind will
 move4 ,when this happens1 mankind will 
not be content to look merely beyond the

 grave for the redemption of the race   
and the annihilation of sin4 ,the very  
world in which we live is surrounded by 
an over-world of ideal truth and        
goodness4 ,why should we live on hope   
and tarrying when there is so much to be
 done and gained8 ,the energies of men  
run on such lines into sickly           
sentimentalism and watery wishes1 and   
nothing great issues out of our         
activities on the surface of life4      
,history becomes no more than a         
succession of changes of which the later
 are of no more value than the earlier4 
,all this happens1 because there is no  
,eternal--no over-world of              
over-individual and over-historical     
values--present4 ,in a large measure our
 very religion grants us here but little
 help4 ,it is either a contemplation of 
certain events in the past which were   
delivered for once and for all or an    
immersion in the social environment4    
p4#hf ,we remain aliens to the truth    
that these events can be repeated       

to-day4 ,we are not convinced as to the 
possibilities of our own nature and of  
the realisation of the ,divine in the   
making of history4 ,our age is an age of
 stripping things of their connections  
and qualities and of finding their      
essence in what they were and not in    
what they are and ought to be4 ,even    
history is brought back to its origin   
from savagery2 and its explanation is   
sought in its beginnings and not in its 
ends2 the aspirations of the soul are   
supposed to be explained in their       
totality when biological and            
psychological names are given them2     
enthusiasm and conviction1 which leave  
the level of the daily rut and the      
conventionalities of society1 are       
branded as signs of shallowness and even
 of insanity4 ,we are in the midst of   
plenty1 and feed on husks4 ,the         
situation will not be altered until we  
turn from intellect to intuition--which 
is no other than a turn from the mere   
way in which things are put together to 

what the things essentially are and     
ought to be in their meaning and value4 
,when this happens1 a new meaning will  
be given to history1 and the events of  
the day will be illumined and valued in 
the light of the standard of spiritual  
ideals4 ,can we then doubt that there   
works in history a ,divine element which
 is over-historical1 and which alone    
gives their meanings and values to the  
events of history itself8          99   
99       99       99       99           
,,chapter ,v p4#hg  ,,religion ,,and    
,,psychology   ,it has been noticed in  
the two previous chapters how ,eucken   
discovered the presence of a mental or  
spiritual life in the very act of       
knowing any object in the physical      
world4 ,and the presence of such a life 
enables the percept to turn into a      
concept4 ,such a concept is something   
far removed from the level of the       
sensuous object or of its mere          
perception4 ,we are in this very act in 
a world of meaning4 ,when such a meaning

 comes to be acknowledged1 it forms a   
kind of standard which interprets any   
future facts that enter into it4 ,the   
further the progress of the knowledge of
 physical objects advances the more the 
concepts become removed from the level  
of the sensuous2 as is witnessed1 for   
instance1 in the forms of laws and      
hypotheses1 which constitute the very   
groundwork of physical science4 ,the    
physical scientist1 whether he is       
conscious of it or not1 has constructed 
an ideal world of meaning which         
constitutes the explanation p4#hh of the
 external world4 ,this is a fact so     
familiar that it needs no further       
elucidation here4 ,but there is great   
need for calling attention to the power 
which does all this as well as to the   
reality of the interpretation which that
 power1 in its contact with physical    
phenomena1 has brought forth4 ,that such
 a power of the mind is connected with  
physical existence does not in the least
 explain its nature4 ,it is not physical

 now2 it is meaning and value1 and there
 is no such thing as meaning or value in
 the nature of physical objects in      
themselves4 ,their meaning and value    
come into being when they serve a       
purpose which the mind has framed       
concerning them4 ,eucken insists that a 
reality must be ascribed to so much as  
all this--to that which knows and       
interprets ,nature4 ,however much       
,nature and ,spirit resemble one        
another1 however much the latter is     
dependent on the former1 ,nature must be
 conceived as exhibiting a lower grade  
of reality than mind4 ,indeed1 ,nature  
could not exist for mind unless there   
were a mind to know it2 and this fact   
inevitably leads us to ask the question1
 whether ,nature could exist at all4#be 
,eucken maintains that the insufficient 
attention paid to this priority of the  
subject is the p4#hi defect of all the  
systems which have reduced life and all 
its values to their lowest denominator4 
,a naive realism is a relic of past     

ancestry2 it is a failure to conceive   
anything as reality unless it lends     
itself to the senses4 ,had men not      
grasped a higher order of reality than  
that of the external object1 none of the
 mental and moral gains of the world    
would ever have been realised4 ,hence1  
man has to insist that the mental or    
spiritual life is the possessor of a    
reality of its own1 although much of the
 material comprising that reality has   
been drawn from the physical world      
through the senses4 ,but the spiritual  
life has proceeded far beyond these     
initial stages of knowing the world4    
,material of a kind other than the      
physical has presented itself to it4    
,thus1 in will-relations we find the    
material itself belonging to a higher   
order of existence than the material of 
the physical world4 ,it is then what    
might be expected when the spiritual    
life1 within the domain of events of    
human history1 forms a ,life-system     
higher in its nature than the natural   

process4  ,eucken then concludes that   
,nature and ,history require for their  
interpretation the presence of a        
spiritual life4 ,nature involves the    
spiritual in the very power of mind in  
knowing external things4 ,he would not  
state that the physical course of things
 is enough in itself to prove the       
existence of spiritual life4 ,we are    
uncertain of any working towards p4#ij  
definite ends in ,nature4 ,the whole    
matter belongs to the region of         
speculation2 and speculation based on   
something other than observation and    
experiment has greatly retarded progress
 in connection with the truest          
interpretation of the highest things4   
,eucken would really agree here with the
 physical scientist pure and simple     
that1 however far back the              
investigations of the physical world are
 carried1 the scientist does not seem to
 come to anything at the furthest point 
which bears more affinity to what is    
mental than was to be discovered at the 

point from which he set out4  ,but in   
,history it is different4 ,we are here  
dealing with material which is not in   
space1 and which has not resulted       
through any mere succession in time4    
,the material1 in fact1 is timeless1    
because it is a synthesis of factors    
which cannot be reckoned mechanically1  
and which requires a great span of time 
in order to be constructed by the spirit
 of man4 ,at this level the spiritual   
life has gained a reality which is      
over-personal as well as personal4 ,it  
is true that this over-personal reality 
is in the mind of the individual2 but   
that does not mean that the reality is  
no more than a private experience4 ,its 
content is clearly now higher and more  
significant than the individual's own   
life4 ,that we cannot locate in space   
this over-personal aspect of the ideal  
is probably a disadvantage4 ,but this   
cannot be helped2 and p4#ia it cannot   
possibly be otherwise1 simply because   
the over-personal reality is not a      

spatial thing4 ,the same may be said of 
the content of individual experience1   
even when it does not for the time being
 hold before itself any ideal4 ,but such
 over-personal elements mean more than  
was to be found on the level of knowing 
the world4 ,a further development of    
spiritual life has taken place2 and     
reality has become objective in its     
nature and subjective in its            
apprehension and appropriation by the   
individual4 ,reality has1 through the   
over-personal which has evolved in      
history1 obtained a cosmic significance2
 and it is out of this region that a    
,lebensanschauung as well as a true     
,weltanschauung have developed4  ,this  
digression from the subject of this     
chapter has probably prepared us to see 
that the potentiality of consciousness  
and the presence of over-personal       
elements presenting themselves to       
consciousness are the two main elements 
in the construction of the several      
grades of reality which present         

themselves on the lower level of ,nature
 and on the higher level of ,history4   
,but our question now is1 ,does the     
nature of man himself confirm such      
statements as have already been made8   
,and it is to man's own nature and its  
content we now turn1 as these are       
presented in ,eucken's teaching4  ,it is
 probable that ,eucken has done less    
justice to psychology from the side of  
the p4#ib connection of consciousness   
with the external world4 ,he is aware1  
and points out the fact in several of   
his books1 of the close connection      
between mind and body2 but seems to     
think that the fact is sufficiently     
brought out by text-books on psychology 
that some kind of dualism or parallelism
 is absolutely necessary to be held in  
order to account for the content of     
consciousness4 ,what exact meaning and  
province should be assigned to          
psychology is to-day a matter of serious
 dispute4 ,textbooks of the nature of   
,william ,james's ,principles of        

,psychology present a double aspect of  
the subject-matter as well as of its    
mode of treatment4 ,it is often         
difficult to differentiate in ,james's  
works where one aspect ends and another 
begins4 ,psychology is presented by him 
as a natural science on one page1 and on
 the opposite page we discover ourselves
 in the region of ethics and even of    
metaphysics and religion4 ,on the one   
side1 we find the connection of         
consciousness and its mode of operation 
with the physical organism presented in 
terms which emphasise the mechanical and
 chemical sides4 ,on the other side1 the
 content of consciousness itself1 after 
the connection has taken place1 is      
presented as a psychology as well4 ,so  
that several important writers on       
psychology have emphasised the need of  
differentiating one aspect from the     
other1 and of confining the meaning of  
psychology to the description and       
explanation of the connection p4#ic of  
mind and body4#bf ,but when we pass to  

the content of consciousness1 something 
more than a mere connection of mind and 
body is discovered4 ,the content of     
consciousness includes the ,will--the   
unrest of consciousness in its actual   
situation1 a dissatisfaction with its   
state of inertia1 and a movement towards
 some ,end4 ,when the ,will operates    
with the content of consciousness we are
 in a realm which is beyond the         
physical--a realm1 too1 which is other  
than a passive1 descriptive attitude of 
a spectator of things4 ,the realm of    
values has now been reached2 and a      
content1 different in its nature from   
any account it is able to give of itself
 or of its connection with the physical1
 starts on its own independent course4  
,the psychologist is right in insisting 
that the atoms do not build up the whole
 universe of science4 ,there are        
contents in consciousness1 sensations   
and perceptions1 feelings and impulses1 
which the scientist must describe and   
explain too4 ,but if the psychologist is

 the real natural scientist of the soul1
 this whole interplay of ideas and      
emotions and volitions appears to him as
 a world of causally connected processes
 which he watches and studies as a      
spectator4 ,however rich the manifold of
 the inner experience1 everything1 seen 
from a strictly psychological           
standpoint1 p4#id remains just as       
indifferent and valueless as the        
movement of the atoms in the outer      
experience4 ,pleasures are coming and   
going2 but the onlooking subject of     
consciousness has simply to become aware
 of them1 and has no right to say that  
they are better or more valuable than   
pain1 or that the emotions of enjoyment 
or the ideas of wisdom or the impulses  
of virtue are1 psychologically          
considered1 more valuable than grief or 
vice or foolishness4 ,in the system of  
physical and psychical objects1 there is
 thus no room for any possible value2   
and even in the thought and idea of     
value there is nothing but an           

indifferent mental state produced by    
certain brain excitement4 ,for as soon  
as we illuminate and shade and colour   
the world of the scientist in reference 
to man's life and death1 or to his      
happiness and pain1 we have carelessly  
destroyed the pure system of science1   
and given up the presupposition of the  
strictly naturalistic work4#bg ,wundt   
presents a standpoint not quite so      
pronounced1 but which looks in the same 
direction4#bh  ,this fundamental        
difference has been recognised by       
,eucken1 and forms an important         
contribution on his part towards        
elucidating p4#ie the meaning of        
spiritual life not only in the process  
of knowing but in its new beginning in  
its creation of an inner world of       
values4 ,the content present in the     
construction of this new world is other 
than a mental content expressing        
connection of psychical and physical4   
,eucken differentiates between the two  
aspects already referred to1 and        

designates the difference by the terms  
,noological and ,psychological ,methods4
 ,these methods are most clearly        
presented in ,the ,truth of ,religion4  
,he says3 ,to explain noologically means
 to arrange the whole of spiritual life 
including mental life as a special      
spiritual activity1 to ascertain its    
position and problem1 and through such  
an adaptation to illumine the whole and 
raise its potencies4 ,to explain        
psychologically1 on the contrary1 means 
to investigate how man arrives at the   
apprehension and appropriation of a     
spiritual content and especially of a   
spiritual life1 with what psychic aids  
is the spiritual content worked out1 how
 the interest of man for all this is to 
be raised1 and how his energy for the   
enterprise is to be won4 ,here one has  
to proceed from an initial point hardly 
discernible1 and step by step1 discover 
the way of ascent2 thus the             
psychological method becomes at the same
 time a psychogenetic method4 ,the main 

condition is that both methods be held  
sufficiently apart in order that the    
conclusions of both may not flow        
together1 and yet may form a fruitful   
completion4  p4#if ,such separation and 
union of both methods and their         
corresponding realities make it possible
 to understand how to overcome inwardly 
the old antithesis between ,idealism and
 ,realism4 ,the fundamental truth of    
,idealism is that the spiritual contents
 establish an independence and          
self-value over against the individual1 
that they train him with superior       
energy1 and that they are not material  
for his purely human welfare4 ,in the   
noological method this truth obtains a  
full recognition4 ,realism1 however1 has
 its rights in the forward sweep of the 
specifically human side of life with all
 its diversions1 its constraints1 and   
its preponderantly natural character4   
,viewed from this standpoint1 the main  
fact is that life is raised out of the  
idle calm of its initial stages1 and is 

brought into a current2 in order to     
bring this about1 much is urgently      
needful by man1 which cannot originate1 
prior to the appearance of the spiritual
 estimation of values1 but which becomes
 his when he is set in a strong current2
 then1 on the one hand1 anxiety for     
external existence1 division into       
parties1 ambition1 etc41 and1 on the    
other hand1 the mechanism of the psychic
 life with its association1             
reproduction1 etc41 are all seen in a   
new light4 ,these motive powers would   
certainly never produce a spiritual     
content out of man's own ability2 such a
 content is only reachable if the       
movement of life raises man out of and  
above the initial performances and the  
initial motives4 ,no mechanism1 p4#ig   
either of soul or of society1 is able to
 accomplish this2 it can be accomplished
 alone by an inward spirituality in man4
 ,through such a conception1 ,realism   
and ,idealism are no longer             
irreconcilable opponents1 but two sides 

of one encompassing life2 one may grow  
alongside the other1 but not at the     
expense of the other4 ,indeed1 the more 
the content of the spiritual life grows1
 the more becomes necessary on the side 
of psychic existence2 the more we       
submerge ourselves in this psychic      
existence1 the greater appears the      
superiority of the spiritual life4#bi   
,this difference between nology and     
psychology is pointed out by ,eucken in 
his delineation of spiritual life along 
the whole course of its development4    
,the insistence on the reality of life  
within the region of values1 brought    
forth through the activity of the ,will1
 is shown to be absolutely necessary in 
order that life may not sink into the   
level of the mere physical object on the
 one hand1 and into mere subjectivity   
and momentary changes of consciousness  
on the other hand4 ,it is a decision at 
this point which constitutes the great  
turn to a life of the spirit and to the 
granting to it of a self-subsistence as 

real as objects in the external world2  
it is a turn which includes1 further1 a 
new beginning of a remove from the      
content of the moment and from the      
impinging of the environment upon the   
subject2 it is a realisation by the mind
 and p4#ih soul that its own content is 
now on a path which has to be carved    
out1 step by step1 by its own spiritual 
potency4 ,it is in the light of what is 
attempted and accomplished in this      
respect that the external world and all 
its ramifications into the soul are in  
the last resort to be interpreted4 ,when
 the foundation of life is thus placed  
upon a spiritual content of meaning and 
value1 norm and end1 the first          
impressions of things are seen as       
nothing more than preparatory stages and
 conditions to a life beyond themselves4
 ,to come to a decision1 insisted on    
again and again1 in regard to the       
reality of life and its content is not  
possible without the deepest act of the 
whole of the soul4 ,such a conviction   

concerning the spiritual kernel of our  
being is not a mere matter either of    
thought or feeling or will4 ,the three  
make their contribution towards the     
great affirmation which takes place1 but
 they are united at a depth in          
consciousness which has no psychological
 name2 they come to a kind of focus     
within the blending of the              
over-individual norms and the need and  
capacity of the soul for such norms4    
,when this happens1 the individual has  
created a cleft in his own nature which 
renders it forever impossible for him to
 be satisfied with the mere external    
aspect produced by the first impressions
 of things4 ,an inverted order of things
 has come about3 the sensuous world is  
relegated to the circumference1 and a   
spiritual world p4#ii dawns within the  
content of the soul4 ,this is the       
deepest meaning of religion2 and1 as we 
shall see at a later stage1 it          
constitutes the very nucleus of         
,christianity with its announcement of  

conversion1 the regeneration of the     
soul1 and the union and communion of man
 with the ,divine4  ,doubtless all this 
is difficult of apprehension1 mainly on 
account of the fact that there is no    
proof for it in a manner that can be    
made intelligible4 ,but the question    
arises1 ,what is the power that acts and
 brings forth proofs concerning         
anything8 ,it is evidently not the whole
 of the potentialities of man's nature3 
it is no more than the understanding    
dealing with the evidence of            
impressions4 ,but the understanding1    
when dealing with the content of the    
union of individual potency and         
over-individual norms1 is dealing with a
 content infinitely larger and more     
complex than itself2 the material is too
 great and intricate for the            
understanding to handle2 it is a        
fruitless attempt of the ,part to       
monopolise the meaning and value of the 
,whole4 ,the proof rather lies within   
the domain of the soul itself1 and is   

not something which may be tacked on to 
any kind of external1 spatial existence2
 it is the emergence of a new kind of   
existence or self-subsistence4 ,the     
proof 7if we designate it by such an    
insufficient term7 is within the        
experience and not without2 it is the   
spiritual experience itself and not     
merely an account1 p4#ajj in the form of
 even valid logical concepts1 concerning
 such experience4#cj  ,the space devoted
 to this subject may be justified on    
account of the fact that ,eucken's      
meaning of the evolution of spiritual   
life towards higher levels cannot be    
understood without an understanding of  
the distinction between knowledge about 
experience and the content of experience
 itself1 as this latter reveals itself  
in the ways mentioned4#ca ,eucken has   
lately paid great attention to this     
matter in the new edition 7#aiab7 of    
,hauptprobleme der ,religionsphilosophie
 der ,gegenwart1 especially in the      
chapter on the ,philosophy of ,religion 

and the ,psychology of ,religion4#cb    
,the root of the matter here seems to be
 the ready acknowledgment of the content
 of p4#aja spiritual life as well as of 
the fact that it possesses a higher     
grade of existence than anything in the 
world without or even within the psychic
 life4 ,this is granting the            
manifestation of spiritual life a       
foundation deeper than nature1 culture1 
civilisation1 and even morality2 for it 
is the norms of the over-world uniting  
with the spiritual nature of man which  
have brought forth all these4 ,this     
willing acknowledgment becomes ever     
necessary1 because something of two     
worlds is now present in the life of the
 man4 ,on the one hand1 the natural     
world1 with its material elements and   
its instincts and impulses1 is present  
in the soul4 ,but1 on the other hand1   
all these cannot be torn away from the  
life4 ,they constitute a great deal of  
the vitality and the pleasure which are 
the legitimate possessions of man4 ,how 

cold and soulless would life be without 
these6 ,but the danger arises when there
 is not present a ,standard sufficiently
 high and powerful to govern these1 and 
to make them serve the higher interests 
of the soul4 ,in other words1 they must 
be melted in the contents and values of 
the over-individual ideals2 they must be
 sanctified to subserve the higher1     
absolute ends and demands of the spirit4
 ,what can we say1 then1 of ,life when  
the natural assists the spiritual and   
when the individual passes out to the   
realm of the over-individual save that a
 real point of departure into a new kind
 of world has actually taken p4#ajb     
place8 ,even this interpretation is     
insufficient to explain what happens1   
although it happens within ourselves2   
far less1 as we have seen1 will any     
other interpretation which explains life
 in lowest terms suffice4 ,we are then1 
says ,eucken1 driven to the conclusion  
that such a state is either the breaking
 forth of a new kind of reality or the  

worst of all possible illusions4 ,and   
this great and inexorable ,either--,or  
presents itself in every decision taken 
towards what is higher than the level we
 are standing on4 ,the matter here does 
not belong to any speculative domain1   
and is not the result of fancy or       
imagination out of which reason has     
taken its flight4 ,the matter is        
concrete--tangible through and through4 
,the history of mankind bears witness to
 the validity of it2 the experience of  
each individual in the deepest moments  
of life echoes the experience of the    
race4 ,the superiority of this new      
beginning in the over-world has to be   
established over and over again by each 
individual on account of the danger of  
sinking back to a lower level where the 
main power of spiritual life is not in  
action4 ,a certainty is therefore       
requisite in the very beginning of the  
enterprise--an enterprise which is      
absolute and eternal4 ,no limits are    
perceptible to the possibilities of     

spiritual life when the fullest         
conceivable content of the soul is      
seated at the centre of life1 and when  
every outward is interpreted and        
governed by an inward4 ,this experience 
is p4#ajc far removed from all attempts 
to found religion on speculation drawn  
either from the physical world or from  
the generalisations of logic4 ,these    
have their value--they point to the     
presence of some degree of spiritual    
life when the human mind has worked upon
 the material presented to it4 ,but the 
matter at this highest level does not   
deal with the relations of life but with
 life itself in the light of an         
over-world4  ,eucken is nowhere finer   
than when he detects the necessity for  
the acknowledgment of such a spiritual  
foundation of life4 ,it is not a mere   
individual need1 but the union of an    
individual need with a reality objective
 to the need4 ,if the reality were      
already the possession of man1 no such  
need could arise4 ,still1 the reality is

 present in his mind as an idea and     
ideal2 it is present to the individual1 
but it is not as yet the possession of  
the individual except in a measure at   
the best4 ,so that the certainty        
includes within itself a realisation and
 a further quest4 ,and the very nature  
of the quest involves a struggle of the 
whole nature4 ,the certainty has gone so
 far as to show that the highest good   
which presents itself to the soul is the
 one thing needful1 and is possible of  
partial attainment4 ,when all this burns
 within the soul1 something of the norm 
or ideal gets fixed within it1 and the  
individual starts to conquer more and   
more the new world into which he is now 
landed4 p4#ajd ,often the life is driven
 out of its course by alien currents2 a 
great deal of what the man has now left 
behind himself still clings tenaciously 
to the new life1 and the whole soul     
becomes an arena often of a terrible    
conflict4 ,the spiritual life and its   
content of a new reality may be         

temporarily beaten in this warfare2 but 
the battle is finally won if ever the   
deepest within the soul has been touched
 by a conviction of the eternal value   
and significance of the new life4 ,the  
conquest is followed by periods of calm 
and fruition4 ,here the deeper energies 
gather themselves together2 they grant a
 peace which the world cannot give and  
cannot take away2 they create new       
certainties1 new demands1 and new       
attempts for the possession of a reality
 which is still higher in its nature    
than anything that previously revealed  
itself4  ,gradually the soul is forced  
more than ever to the conviction that   
the whole matter is too serious to be of
 less than of cosmic significance4 ,and 
it is out of this that the idea of the  
,godhead arises4 ,it is not a           
speculative dream but a conclusion      
forced upon the man by the actual       
situation2 the material for the         
conclusion is not anything which        
descends into the soul with a ready-made

 content4 ,eucken states that such a    
view of revelation belongs to the past  
history of the race4 ,it is now no less 
than a revelation springing from the    
very nature of the soul at its highest  
possible level4 p4#aje ,it occurs only  
when a foundation1 a struggle1 and a    
conquest have been worked out by the    
soul in the manner already depicted4 ,no
 close determinations1 as we shall see  
later1 are made concerning the meaning  
and nature of the ,godhead4 ,the man is 
here at an altitude so rare and pure    
that it forbids any logical or          
psychological analysis4 ,god is not     
something to be explained1 but to be    
possessed4 ,when the attempt is made to 
explain ,him1 ,he is very soon explained
 away2 when he is possessed1 ,he becomes
 not something other than was present   
before1 but more than was present       
before2 a cosmic significance is given  
to the universe and to man's struggle to
 scale the heights of the over-world    
with all its momentous values4  ,here1  

again1 the spiritual life has landed us 
out of psychology into the deepest      
experiences of religion and into the    
consciousness that the intermediate     
realities which presented themselves as 
over-individual norms and ideals are    
realities of cosmic significance4 ,the  
,godhead is now possessed4 ,as ,jacob   
,boehme presents it3 ,from my youth up  
,i have sought only one thing3 the      
salvation of my soul1 the means of      
gaining possession of the ,kingdom of   
,god4 ,here1 as ,professor ,boutroux#cc 
points out1 ,jacob ,boehme learnt from  
the mystics what it means to possess    
,god4 ,one must take care1 so these     
masters p4#ajf teach1 not to liken the  
possession of ,god to the possession of 
anything material4 ,god is spirit1 i4e4 
for the man who understands the meaning 
of the term1 a generating power previous
 to all essence1 even the divine4 ,god  
is spirit1 i4e4 pure will1 both infinite
 and free1 with the realisation of its  
own personality as its object4          

,henceforward1 ,god cannot be accepted  
by any passive operation4 ,we possess   
,him only if ,he is created within us4  
,to possess ,god is to live the life of 
,god4 ,this is on lines precisely those 
of ,eucken1 and something of this nature
 seems to be gaining ground to-day in a 
strong idealistic school in ,germany4   
,we may soon discover that a true       
mysticism is the flowering of the bud of
 knowledge2 that true knowledge         
constitutes a tributary which runs into 
the ocean of the ,infinite ,love of the 
,divine and becomes the most precious   
possession of the soul4#cd  ,eucken     
touches on this subject in an extremely 
interesting chapter in his ,truth of    
,religion4 ,this is a question of fact1 
and not of argument4444 ,because we     
convinced ourselves that things were so1
 we gained the standpoint of spiritual  
experience over against a merely        
psychological standpoint4 ,for the      
p4#ajg latter standpoint occupies itself
 with purely psychic processes1 and in  

the province of religion especially it  
occupies itself with the conditions of  
the stimulations of will and feeling1   
which are not able to prove anything    
beyond themselves4 ,the spiritual       
experience1 on the contrary1 has to do  
with life's contents and with the       
construction of reality2 it need not    
trouble itself concerning the           
connections of the world except in a    
subsidiary manner1 because it stands in 
the midst of such connections1 and      
without these it cannot possibly exist4 
,man never succeeds in reaching the     
,divine unless the ,divine works and is 
acknowledged in his own life2 what is   
omitted here in the first step is never 
again recovered and becomes more and    
more impossible as life proceeds on its 
merely natural course4 ,if1 however1 the
 standpoint of spiritual experience is  
gained1 then religion succeeds in       
attaining entire certainty and          
immediacy2 then the struggles in which  
it was involved turn into a similar     

result1 and its own inner movements     
become a testimony to the reality of the
 new world which it represents4#ce      
99       99       99       99       99  
,,chapter ,,vi p4#ajh  ,,religion ,,and 
,,society   ,eucken shows that the      
problems of history are closely allied  
with those of society4 ,the best        
accounts of the meaning he attaches to  
human society are to be found in ,the   
,main ,currents of ,modern ,thought1    
,der ,kampf um einen geistigen          
,lebensinhalt1 and ,life ,basis and     
,life ,ideal4 ,the conclusions reached  
in these three books are the same--they 
are an insistence on the need of        
spiritual life as a creative power in   
the utilisation of norms and ideals as  
well as in the creation of further norms
 and ideals4 ,he points out the devious 
paths which human society has travelled 
over3 all these1 in the case of society 
and of the individual1 are shown to lead
 to disaster when they depend merely    
upon the environment or upon the ideals 

of a utilitarian mode of a              
historico-social construction4  ,society
 has gained much through the necessity  
of emphasising some aspects of a        
,whole--of thinking and acting          
collectively--instead p4#aji of         
emphasising merely the ,parts4 ,the     
history of human society1 in a very     
large measure1 is the history of        
shifting the centre of gravity of life  
alternately from the ,whole to the      
,parts and vice versa4 ,when the centre 
of gravity remains in some kind of      
,whole1 a number of individuals move    
towards the same goal1 and much that is 
subjective has to be shifted to the     
background of life4 ,now1 this is a     
gain1 and it is the only path on which a
 corporate life becomes possible4 ,men  
7and women too7 stand shoulder to       
shoulder when some kind of ,whole or    
,ideal seems to them to be a necessity  
of their nature4 ,but progress is       
brought about not only through cementing
 human beings together in order to move 

towards any kind of ideal4 ,the energy  
is in the right place1 but the question 
has to arise as to the nature of the    
over-personal ideal itself4 ,all        
over-personal ideals cannot connote the 
good of all1 but the good of all must be
 present as possessing a validity of its
 own before any lower over-personal     
ideal can prevent landing men in        
disaster4 ,the over-personal ideals     
which do not include the good of all    
often represent the good of a section   
alone1 and all other sections have to   
become convinced that this is a good4   
,thus many ,life-systems present        
themselves4 ,each of these includes a   
good4 ,the problem is1 ,how is each     
section to realise that there is a good 
present in what each other section      
presents8 p4#aaj ,there must be some    
common standard by which the ideal of   
each section of the community can be    
measured1 for it is in the light of such
 a standard alone that the lower good   
receives its true place1 meaning1 and   

value4 ,there are1 beyond all sectional 
over-personal ideals1 values which      
connote the highest welfare of everyone 
who carries a human face4 ,these values 
are the results of the partially        
collective experiences of the deepest in
 life1 and have been gained in the      
history of the race4 ,they are the      
values which are the needs and rights of
 all4 ,justice1 ,sympathy1 ,love--these 
and others are the highest syntheses4   
,they have1 as yet1 been only partially 
reached2 and this partial realisation is
 the possession of a few1 and has not   
yet succeeded in becoming the necessary 
standard which shall pass judgment on   
all lower ideals4 ,rights are rights1 we
 are told4 ,this may be true1 but       
something higher has to interpret them1 
or else one set of rights comes into    
conflict with other sets and stands but 
little chance of realisation4 ,and even 
if realised1 a whole series of          
complexities immediately arises4 ,this  
has been1 in the main1 the history of   

human society4 ,and are we able to say  
that society has progressed much during 
the past century in this direction of   
illuminating lower needs in the light of
 higher ones which include the good of  
all8 ,eucken doubts whether the progress
 has been great4 ,and here once more1   
p4#aaa in connection with the deepest   
meaning of society and the individual1  
he sees the need of ideals which are    
universally true and universally valid4 
,this means that the spiritual life as  
it presents itself in the universally   
true1 good1 and beautiful1 must become  
the sun which will shine upon all that  
is below it2 it is the ,whole in which  
the ,parts must find their function and 
meaning4 ,if the life of society relates
 itself to anything lower than this1 the
 best within it cannot come to flower   
and fruit4 ,in other words1 society will
 have to return to a conception and     
utilisation of an absolute spiritual    
life before it can gain any new         
territory of eternal value4 ,probably   

quite as much attention will have to be 
devoted to the ,parts--to the           
environment1 the needs of the hour1 the 
material comforts and happiness of life4
 ,but granting that the possession of   
all these will come about1 what then8   
,we are still wretchedly poor in the    
inward parts4 ,what we have won has not 
within itself sufficient spirituality to
 touch the deepest recesses of the soul4
 ,material plenty and pleasure are a    
good when they are used as they ought to
 be used4 ,where is that something that 
teaches us this8 ,where is the ,ought8  
,the ,ought is something outside and    
infinitely higher than all the gains    
which the environment or the group is   
ever able to bring forth4 ,life1 says   
,eucken1#cf cannot be made simply p4#aab
 a question of relationship to          
environment and of the development of   
mutual relationships 7as this tendency  
would have it7 without the independence 
of the isolated factor spiritual life   
being most seriously reduced4 ,and it   

must not be forgotten that the          
individual is the sole source of        
original spiritual life2 corporate      
social life can do no more than unite   
and utilise4 ,the maintenance of the    
strength and freedom of this original   
life would be less important1 and its   
limitation would be more easily         
endurable1 if human life stood upon a   
firm foundation and needed only to      
follow quietly in a naturally appointed 
direction4 ,in reality1 life is not only
 full of separate problems1 but being   
situated 7as it is7 between the realm of
 mere ,nature and the spiritual world1  
must begin by systematically directing  
itself aright and ascending from the    
semi-spiritual to the truly spiritual   
construction of life4 ,it is hence      
called upon to perform great tasks1     
which cannot be carried out without     
serious efforts and the mobilisation of 
all our spiritual forces4 ,this         
necessarily leads us back to the        
original sources of strength1 and hence 

to the individual4  ,this passage       
represents well ,eucken's main teaching 
in regard to our social problems4 ,we   
shall ever fail in the highest sense if 
the spiritual content of life is no more
 than a means to reach material ends1   
however necessary such ends may be4 ,for
 in such a p4#aac manner spiritual      
life--the universally true and valid--is
 reduced to a lower plane2 it becomes   
entangled in lower stages1 and thus     
ceases to be a light on the hill        
illumining the steep upward path4       
,convictions of a spiritual nature--the 
very forces which have moulded          
society--are absent from such a system  
of life which has no more than the day  
or the hour to look forward to4         
,individual and society become the      
creatures of mere impulses and passions1
 stimulated to activity by a dead-level 
environment4 ,something of value is     
gained when even this kind of           
environment is a good2 but the response 
is quite as readily given to that which 

is injurious1 simply because the        
universally true and good is absent as  
an inwardness and conviction in the     
soul4  ,without such an inwardness and  
its content the deeper energy of life is
 not touched1 and men drift with the    
tide of the environment4 ,without the   
ideals or syntheses which are1 in their 
very nature1 universal and absolute1    
progress comes to a standstill1 and     
degeneration soon sets in4 ,the ordinary
 situation1 apart from the presence of  
the content of the over-world within the
 life of the soul1 swings like a        
pendulum between a shallow optimism and 
a blind pessimism4 ,there is no power   
present in the soul to come to any      
fundamental decision1 but life drifts on
 a river between ,yea and ,nay2 a       
failure to penetrate beneath the p4#aad 
crust of chance and circumstance becomes
 evident1 and the deeper values and     
meanings of life disappear4  ,eucken's  
only solution for our present-day       
troubles is a return to our own deeper  

nature as this was depicted in previous 
chapters4 ,the signs of the times1 he   
tells us1 are encouraging2 the          
utilitarian mode of life is wearing     
itself out2 the tastes of material      
comforts have been with us long enough  
to experience the poverty of their      
quality2 and the mad gamble for the     
things which perish is gradually weeding
 out its devotees4 ,eucken's solution to
 the problems of society is a religious 
one4 ,where is the conception of        
religion as the solution of the         
momentous and intricate problems of our 
day to be found in the teachings and    
writings of our economists8 ,it is not  
to be found4 ,these deal either with    
petty details or with laws which have no
 spiritual content whatever in them4    
,society may proceed with various       
,life-systems--individualism1 socialism1
 or any other1 but until it gets into   
touch with its deepest soul1 each such  
system of life is hastening towards its 
own destruction and towards the injury  

of progress4  ,the conception of the    
,state is presented by ,eucken in a     
similar manner4 ,he points out how we   
stop short in our politics of dealing   
with the universally true and good4     
,party strives against party1 and nation
 against nation4 p4#aae ,groups of all  
hues and cries propound their own       
particular ideals as the all-important  
ones4 ,higher ideals are left out of    
account1 so that we find the world      
to-day spending its energies in warfare 
concerning many things of minor         
importance4 ,how can we expect fruition 
and bliss to follow on such lines8      
,eucken presents in a convincing manner 
the danger of resting upon the external 
in ,society and ,state4 ,we are         
experiencing to-day a remarkable        
entanglement4 ,the older forms of ,life1
 which had hitherto governed history and
 its meaning1 have become too narrow1   
petty1 and subjective for human nature4 
,through emancipation from an easy-going
 subjectivity and through the positing  

of life upon external things and1       
indeed1 upon the whole of the great     
universe1 ,life1 it was believed1 would 
gain more breadth and truth2 and in a   
noteworthy manner man undertook a       
struggle against the pettiness of his   
own nature and for the drawing out of   
all that was merely human and trivial4  
,a great deal has been gained through   
such a change and new tendency of life4 
,in fact we have discovered far more    
than we had hoped for4 ,but1 at the same
 time1 we have lost something--a loss   
which at the outset occasions no        
anxiety1 but which1 however1 through    
painful experience1 proves itself to    
have been the 'one thing needful4'      
,through its own development the work   
has destroyed its own vehicles2 it has  
p4#aaf undermined the very ground upon  
which it stood2 it has failed1          
notwithstanding its infinite expansion1 
through its loss of a fundamental and   
unifying ,life-process2 and in the      
entire immersion of man into activity   

his deepest being has been sacrificed4  
,indeed1 the more exclusively ,life     
transforms itself into external work1   
the more it ceases to be an inner       
personal experience1 and the more alien 
we become to ourselves4 ,and yet the    
fact that we can be conscious of such an
 alienation--an alienation that we      
cannot accept indifferently --is a proof
 that more is firmly implanted in us    
than the modern direction of life is    
able to develop and satisfy4 ,we        
acknowledge simultaneously that we have 
gained much1 but that the loss is a     
painful one4 ,we have gained the world1 
but we have lost the soul2 and1 along   
with this1 the world threatens to bring 
us to nought1 and to take away our one  
secure foothold in the midst of the     
roaring torrent of material work4#cg    
,eucken shows that the individual will  
obtain his true place in ,society and   
the ,state only when spiritual ideals   
have become fixed norms--norms which    
form the highest synthesis to be        

conceived of4 ,and ,society and the     
,state will discover their vocations in 
precisely the same manner4 ,it is       
impossible to shut our eyes to the fact 
that things are not well with the world 
to-day4 ,the growth of the material     
p4#aag interests of the world and of    
life has become a menace on a scale     
unknown in the previous history of      
civilisation4 ,there is only one refuge 
in the midst of all this welter and     
chaos4 ,that indestructible refuge is an
 inner synthesis and spiritual elevation
 of life4 ,it is this alone which can   
prevent the disintegration that is bound
 to follow in its absence4 ,the petty   
human element cannot be eliminated from 
this2 and the mere life of the hour--the
 life that has no substance of duration 
within itself--cannot be stopped on its 
reckless career without the presence of 
spiritual ideals within and without4 ,if
 the world proceeds in its denial of the
 reality and need of spiritual life and 
its over-world1 the negation1 when it   

reaches its climax of disaster and      
despair1 will turn again home--to the   
necessity of spiritual values--and out  
of the ruins a new humanity will emerge4
  ,thus1 once more we are landed into   
the province of a religion of spiritual 
life as a necessity in the affairs of   
the world and of the ,state4 ,eucken's  
great plea is that the civilised nations
 of the world should become aware of all
 this before it is too late to turn     
back--before the boat has reached too   
near the rapids to avoid disaster4 ,the 
remedy is in our own hands4 ,how to     
create the consciousness of the         
situation is the problem of problems1   
and all individuals are called to bring 
the whole of their energies to its      
solution4  p4#aah ,it is evident that   
some kind of uneasiness has to take     
place in the deepest recess of the human
 soul1 but the best ways and means of   
doing this are not yet quite evident4#ch
 ,we know what we need and what prevents
 decadence of individuals and nations4  

,if ye know these things1 blessed are ye
 if ye do them 7,gospel of ,john74 ,the 
bridge between a knowledge of the ,ought
 and its possession is difficult to     
construct1 but its importance is        
necessary to be brought constantly      
before the people4 ,the majority of the 
people have thought fit to leave almost 
the only place where such an obligation 
was presented--i4e4 the ,christian      
,church4 ,until they return1 or some    
other institution higher than the       
,church is brought into existence1 the  
peril will remain4 ,no individual       
conviction1 based on anything less than 
spiritual ideals1 will suffice4 ,what we
 are looking for is in our midst2 it is 
and has been from the very beginning1 in
 spite of an existential form1 largely  
archaic1 present in the spiritual       
nucleus of the ,christian religion4     
99       99       99       99       99  
,,chapter ,,vii p4#aai  ,,religion ,,and
 ,,art   ,eucken has written less on    
this subject than on any of those which 

constitute the headings of the chapters 
of this book4 ,but he has treated art in
 precisely the same manner as he has    
treated all other important problems3 he
 has shown that no great art is possible
 unless it is rooted in a creativeness  
which is spiritual4 ,in his ,main       
,currents of ,modern ,thought we get an 
instructive account of art and its      
relation to morality4 ,his account of   
the development of art in modern times1 
from the ,renaissance to the present    
day1 shows the ebb and flow of the      
conception of the ,beautiful4 ,the check
 which the ,renaissance received through
 the ,reformation in relation to art had
 its good as well as its evil side4     
,intense scorn arose in the ,protestant 
world for every kind of image and       
decoration1 because these were supposed 
to posit life on what was purely        
sensuous and natural1 and so bar the way
 to the ,divine4 ,still1 the obstruction
 p4#abj created by ,protestantism in    
this direction opened a door in quite   

another direction4 ,art of a higher kind
 than picture or statue arose1 which was
 far removed from the sensuous level and
 which emerged from a deeper soil within
 the soul4 ,the whole series of musical 
composers produced by ,germany is a     
proof of this4 ,the period of the       
,aufklrung viewed art with scant favour1
 but with the rise of the ,new ,humanism
 a change in favour of art took place4  
,the origin of this change is to be     
found where one might least expect      
it--in the soul of the sage of          
,knigsberg4 ,kant's ,critique of        
,judgment is unanimously allowed to be  
the greatest book ever produced on the  
subject4 ,goethe and ,schiller were     
influenced by it--the latter in a       
remarkable manner4 ,we find in these    
writers an effort to unite the ,good and
 the ,beautiful4 ,it is impossible to   
read the poetry of ,goethe without      
finding that great moral problems are   
imbedded in his conceptions of the      
,beautiful4 ,his poetry is an attempt to

 bridge the chasm between the external  
world and the soul4 ,his nature was too 
deep to remain satisfied with the mere  
impressions of the senses4 ,the union of
 the world without with the world within
 gave him a view of the universe and of 
human life full of originality and      
suggestiveness4  ,schiller worked in    
practically the same direction4 ,a moral
 standpoint of a high order p4#aba is to
 be discovered in his writings1 and he  
believed this standard to be possible of
 preservation alongside of a legitimate 
freedom granted in the phenomenon4 ,then
 the two tendencies again became        
divided4 ,romanticism gave a peculiar   
definite and self-conscious expression  
to the priority of art and the          
aesthetical view of life1 while ,fichte 
and the other leaders of the national   
movement exerted a powerful influence in
 the direction of strengthening         
morality4 ,the social and industrial    
type of civilisation1 which became more 
and more powerful during the course of  

the nineteenth century1 was inclined1   
with its tendency towards social welfare
 and utility1 to assign a subordinate   
part to art4 ,modern art arises in      
protest against this and is ambitious to
 influence the whole of life2 in        
opposition to morality it holds up an   
aesthetic view of life as being alone   
justifiable4 ,hence at the present time 
the two spheres stand wide apart4#ci    
,eucken shows how such an antithesis    
between morality and art has partially  
existed for thousands of years4 ,but    
whenever a cleavage takes place both    
morality and art suffer4 ,on the one    
hand1 morality tends to become a system 
of rules for the performance of which a 
reward is promised either in this world 
or in the world to come4 ,on the other  
hand1 art is stripped of the distinction
 between the values of sensuous things  
as these express p4#abb themselves in   
their relation to human life4 ,in the   
former case1 insistence on morality     
7even on morality alone7 has deepened   

human life2 it has given it a more      
strenuous tone2 and it has created a    
scale of values which alters the whole  
meaning of life4 ,but morality conceived
 as a system of regulations and laws has
 always the tendency to harden and      
narrow the life1 and to posit the       
individual too much upon himself4 ,any  
justification from without--from the    
physical side--consequently fails to    
give any help or satisfaction4 ,and man 
needs this help4 ,as it is impossible   
for him to fly out of the world to some 
region where mind or spirit alone       
reigns1 he has to do the best he can    
with the physical world in the midst of 
which he exists4 ,it is within such a   
world that he has to cultivate the      
spiritual potencies of his own being4   
,it is true that the spiritual potencies
 of his own being are higher and of more
 value than anything in ,nature4 ,still1
 that does not mean that ,nature has to 
be discarded or condemned before the    
potencies of his own being can develop4 

,nature is not a mere blind machine2 it 
has produced all--including man and his 
potencies--that is to be found on the   
face of it4 ,it is therefore not        
entirely meaningless1 and the meaning it
 possesses is a necessary element in the
 evolution of personal spiritual life4  
,man must enter into some relation with 
,nature4 ,but such a relation produces  
even more than all this4 ,when viewed in
 a friendly mood1 p4#abc ,nature herself
 wears an aspect higher than a          
materialistic or intellectual one4 ,it  
calls forth the best in imagination2 it 
enables us to feel that something of the
 power that dwells within the soul      
dwells also in all the manifestations of
 phenomena4#dj ,this fact is evident in 
all the poetry of the world1 and without
 the perpetual presence of ,nature to   
the soul in the form of wonder1         
reverence1 and admiration1 no poetry    
worthy of the name is possible4 ,nature 
thus is of value in the fact that when  
its phenomena present themselves to a   

consciousness aware not only of its     
knowing aspect but also of its feeling  
aspect1 the union of ,nature and soul   
produces a feeling of reality which     
creates an ideal nature4 ,the light that
 never was on sea or land becomes now on
 sea and land2 it illuminates the whole 
scene with a halo and glory which was   
concealed before4 ,but there must be    
present an eye of the soul united with  
the physical impressions before all this
 is possible4 ,indeed1 the effect of all
 this is nothing less than an ideal     
creation of a world consisting of       
,nature and the spiritual potencies of  
man4 ,it is evident that if the internal
 p4#abd factor1 which represents itself 
in the form of morality or value1 is    
absent1 the picture of ,nature is quite 
different4 ,and this is ,eucken's       
complaint in regard to much of the art  
of the present day3 the internal factor 
is absent4 ,seriousness is not blended  
with freedom in it2 or1 in other words1 
the inward has no power to pass its     

quality into the outward4 ,but when the 
inward is present in the form of        
morality or value1 then art becomes     
joyous1 serious1 helpful1 and           
disinterested4 ,this last aspect of the 
disinterestedness of art was perceived  
clearly by ,kant1 and has formed an     
important contribution to the philosophy
 and even to the religion of the        
nineteenth century4 ,when a potency of  
the soul1 gained in a province outside  
art 7as is the case with morality or    
value71 operates1 there is no danger of 
art degenerating into mere subjectivism2
 otherwise there is a very grave danger4
 ,loosened from morality it becomes a   
mere play of decoration and fancy--a    
mere superficial embroidery of an empty 
life2 it can look on the human world and
 all its struggles with an indifferent  
and often cynical mood4 ,why has all    
this happened8 ,because the inward      
factor of the strenuous mood has been   
replaced by a sentimental factor based  
on nothing deeper than the satisfaction 

of the senses2 and the result of this is
 found in feelings which are more       
psychical than spiritual in their       
nature4  ,but that art is necessary for 
any completion p4#abe of life is seen by
 the fact that its contribution to the  
soul is more than a thought             
contribution4 ,for the deeper life of   
the spirit of man is more than thought1 
although thought forms an essential     
element of it2 this deeper life has     
wider demands than can be expressed in  
the form of logical propositions4       
,eucken shows how true art is therefore 
indissolubly connected with spiritual   
life4 ,without the presence of a        
spiritual world the resultant of the    
union of the spiritual potencies and    
external objects1 art has no soul and no
 secure fundamental relationship to     
reality1 and in no way can it develop a 
fixed style4 ,we hear to-day of a 'new  
style1' and are in the saddle after such
 a conception4 ,but shall we find it so 
long as the whole of life does not      

fasten itself upon simple fundamental   
lines and does not follow the main path 
in the midst of all the tangle of       
effort8 ,how is it possible to attain to
 a unity of interpretation where our    
life itself fails in the possession of a
 governing unity8 ,we discover ourselves
 in the midst of the most fundamental   
transformations of life2 old ideals are 
vanishing1 and new ones are dawning on  
the horizon4 ,but as yet they are all   
full of unrest and unreadiness2 and the 
situation of man in the ,all of things  
is so full of uncertainty that he has to
 struggle anew for the meaning and value
 of his life4 ,if art has nothing to say
 to him and no help to offer--if it     
relegates these questions far from      
itself--then art itself must sink to the
 level of a p4#abf subsidiary play the  
more these problems win the mind and    
spirit of man4 ,but if art is capable of
 bringing a furtherance of values to man
 in his needs and sorrows1 it will have 
to recognise and acknowledge the        

problems of spiritual life as well as   
participate in the struggle for the     
vindication and formation of a spiritual
 world4 ,when art does this1 these      
questions which engage our attention are
 also its questions4#da  ,in spite of   
the contradictions of life1 in spite of 
much which seems indifferent to human   
weal and woe within the physical        
universe1 the contradictions may be     
surmounted by the union of man's spirit 
with other aspects of existence which   
look in an opposite direction4 ,the     
ideal world of art is not to be         
discovered by ignoring these            
contradictions1 but by acknowledging    
them to the full1 and by seeing that    
,nature is supplemented by man and his  
soul4 ,such a union1 as has already been
 pointed out1 will create an earnestness
 and joyousness of life2 it will enable 
man1 when any teleology of ,nature      
herself fails to give him satisfaction1 
to realise a teleology within the       
substance of his own life--spiritual in 

its essence1 infinite in its duration1  
and the flowering of a bud which has    
grown with the help of the natural      
cosmos4 ,when ,nature is thus viewed as 
a preparatory stage for spirit1 it will 
wear an aspect very different from the  
mechanical one4 ,its real teleology     
p4#abg will be seen3 there can be no    
dispute about it2 it has actually       
produced man1 and man has now to carry  
farther the evolutionary process4       
,eucken has presented this aspect in a  
fine manner in his article on ,schiller 
in ,kantstudien#db 7,band ,x41 ,heft    
#c71 ,festschrift zu ,schillers         
hundertstem ,todestage4 ,no one in      
modern times discovered the             
contradictions of the world in regard to
 the needs of man more than ,schiller4  
,and yet no one led a more joyous life  
than this half-poet1 half-thinker4      
,pressed from within and without by many
 alien elements1 he overcame them all   
and found1 despite his physical         
weakness1 what a gift life is4 ,it is in

 the direction of a great synthesis of  
spiritual life and natural phenomena    
that true art will discover the         
qualities for a permanent duration4     
,such a synthesis will enrich the       
spiritual life1 and will grant it       
something of higher construction        
concerning the meaning and value of the 
union of ,nature and ,man4 ,so ,eucken  
has once more landed us into the        
spiritual life as the source and goal of
 all true ,art4       ,only the rooted  
knowledge to high sense     ,of heavenly
 can mount1 and feel the spur     ,for  
fruitfullest achievement1 eye a mark    
,beyond the path with grain on either   
hand1     ,help to the steering of our  
social ,ark       ,over the barbarous   
waters unto land4#dc           99       
99       99       99       99           
,,chapter ,,viii p4#abh  ,,universal    
,,religion   ,we have followed ,eucken's
 system developing step by step from the
 stage of knowing the world up through  
the evolution of spiritual life in      

history1 in the soul1 in art1 and in    
society4 ,everywhere the investigation  
has revealed a progressive autonomy and 
duration of spiritual life in the midst 
of all the kaleidoscopic aspects of the 
objects which presented themselves to   
consciousness4 ,something spiritual has 
persisted and evolved in the midst of   
all the changes1 and the changes have   
been utilised by this deeper potency of 
the soul4 ,through the evolution of this
 spiritual potency changes have been    
brought about in the external world1 in 
human society1 and in the individual    
soul4 ,this spiritual potency has bent  
things to subserve its own inherent     
demands4 ,the union of conation and     
cognition within the soul has brought   
forth everything that has happened      
outside the natural process of the      
physical world1 and much even of that   
world p4#abi has been made subservient  
to man4 ,when the attention is turned to
 this fact of facts concerning the work 
of spiritual life1 individually and     

collectively1 it is impossible to       
consider it as a mere addendum to the   
natural process1 however closely        
connected it may be with that process4  
,sufficient has been said to prove the  
superiority of spiritual life over the  
whole aspects and manifestations of     
,nature4 ,the question1 then1 cannot be 
laid aside concerning the nature of the 
life of the spirit in itself4 ,what is  
it now8 ,what is it capable of becoming8
 ,why should its evolution snap at its  
highest point8 ,why cannot the power    
that has accomplished so much in the    
history of our world1 and has always    
done this the more efficiently the more 
a remove from the realm of the sensuous 
took place--why cannot such a power     
proceed farther on its course8 ,and what
 limits can be set to it8 ,the          
pertinency of such and other questions  
cannot be doubted4 ,the spiritual life  
has ascended too high and accomplished  
too much to be treated with             
indifference4 ,and yet that is the way  

it is being treated only too widely     
to-day4 ,men hesitate to grant to it a  
reality of its own because of its close 
connection with mechanical and chemical 
elements4 ,they half affirm and half    
deny its reality4 ,the question arises1 
,what is reality8 ,eucken agrees with   
the great idealists of the world that   
reality in its highest manifestation is 
p4#acj something that pertains to spirit
 and meaning rather than to matter and  
its behaviour4#dd ,our rigid clinging to
 a meaning of reality from the side of  
its physical history is doubtless a     
remnant of a race--memory which may be  
largely physical in its nature4 ,we find
 a difficulty in conceiving as yet a    
reality existing in itself--existing in 
itself though material elements have    
helped it on its upward course4 ,but    
even here it is not at all certain that 
nothing but material elements have      
operated in this fundamental process4   
,men have by now known enough of the    
connection of mind with lower processes 

in order to be aware of a mystery       
present in the whole operation--a       
mystery which does not yield itself to  
the senses4  ,but even such a past      
history of the spiritual life is not all
 that can be said concerning it4 ,it is 
now in process of evolution1 and its    
greatest work is always accomplished not
 by looking backward but forward4 ,the  
whole universe has operated in bringing 
spiritual life into existence4 ,are     
there any reasons whatever for          
concluding that the whole universe is   
not co-operating now in its further     
development8 ,life1 civilisation1       
culture1 morality1 and religion are     
proofs that this life of the spirit is  
moving onward and upward4 ,it does not  
move without checks and entanglements   
p4#aca from without and within1 but in  
every long run it is gaining some new   
ground and tilling it as its own4 ,it   
dare not turn back2 it dare not throw   
away the pack of the ,sollen 7the       
,ought7 off its shoulders4 ,the         

over-individual norms have planted      
themselves too strongly in the heart of 
humanity to be ever uprooted4 ,the      
meaning and value of life now lie in a  
beyond4 ,it is not a beyond within any  
physical region that was2 neither is it1
 so far as we know1 a beyond in any     
physical region that is to be4 ,it is a 
beyond of the spirit2 and as it is the  
most real and most requisite possession 
of man1 how can it have anything less   
than a cosmic significance8 ,the future 
of spiritual life is therefore governed 
not by something that is to be in the   
cosmos1 but by something that is now    
present in it--by the acknowledgment1   
assimilation1 and appropriation by man  
and humanity of spiritual norms which   
are far beyond their present actual     
situation4  ,the whole meaning here is  
that something sub specie aeternitatis  
has to take the foremost place in life4 
,we are beings who perpetually move4    
,eucken and ,bergson are both           
emphasising this to-day4 ,but the latter

 deals with the movement alone2 he has  
no notion whither we are going1 nor can 
he possibly have until he revises very  
largely his conception of the function  
and meaning of intellect in life4#de    
,but p4#acb ,eucken states that we do   
know whither we are going4 ,what are the
 over-personal spiritual norms and      
standards but stars by which to steer   
the direction of our course over the    
tempestuous sea of time8 ,everyone who  
guides his life in connection with      
reason guides it by means of some norm  
or other4 ,even the daily avocation     
requires this in order to be fulfilled4 
,and the norms which furnish guidance to
 the spiritual life have originated and 
are utilised in precisely the same      
manner as those of the daily avocation4 
,the only difference is that there is   
more meaning and value in the former    
than in the latter4 ,but each is a      
,sollen and constitutes a beyond4 ,this 
,sollen is a certainty2 it exists1 and  
its existence is in itself4 ,it is the  

star for the ,wollen4#df ,the ,will is  
our own2 the ,ought is not our own2 the 
fact that we possess it as an idea is no
 proof that it has become a possession  
of the whole of life4 ,in this sense the
 ,ought has an objectivity and a        
subsistence of its own4 ,the ,will has  
to travel in the direction of the       
,ought1 and its course is mapped out by 
this ,ought at every step of its        
progress4 ,hence1 in order to reach     
towards the ,sollen the nature of the   
,sollen must become known4 ,as noticed  
in previous chapters1 such a movement   
towards so high p4#acc a goal becomes a 
difficult task--a task which demands the
 activity of the whole spiritual nature4
 ,man's dependency and the meaning of   
his life are thus set before his eyes1  
and the aspects of momentary existence  
are valued as of secondary importance4  
,unless this meaning of the norm becomes
 clear1 life will revolve around the    
reality nearest-at-hand1 and will       
consequently fail to unfold the deeper  

spirituality of its nature4 ,and if all 
depended on the brief flash of the      
moment1 which endures but the twinkling 
of an eye1 only to vanish into the dark 
of nothingness1 then all life would mean
 a mere exit into death4 ,thus1 without 
eternity there is no spirituality1 and  
without connection there is no content  
of life4 ,but what is enthroned in      
itself above ,time becomes for the man  
who wins such a spirituality1 first of  
all1 an immense task which allows itself
 to be grasped on the field of ,time    
alone2 and1 also1 the ,eternal which    
works within us and which hovers before 
us on the horizon of ,eternity can      
become our full possession only through 
the movement of ,time4 ,to wish to check
 the course of ,time means not to serve 
,eternity1 but to ascribe to ,time what 
belongs to ,eternity4#dg  ,it is not    
said by ,eucken anywhere in his writings
 that the natural sources at which ,life
 drinks must be abandoned4 ,these remain
 with us as long as we are in this world

 of space and p4#acd time4 ,but these   
are not found in the same place1 neither
 is the same importance attached to     
them1 once the meaning and value of the 
over-personal norms and the potency of  
spiritual creativeness have come into   
union with one another4  ,what ,eucken  
means by universal religion is the      
establishment of this independency and  
supremacy of spiritual life over all    
else in the world4 ,we have already     
dealt with this aspect in former        
chapters2 the conclusion was reached    
that everywhere the presence of a life  
of the spirit made itself felt1 and gave
 a meaning and interpretation to all    
life and existence4 ,that is the        
conclusion ,eucken arrives at in his    
,kampf um einen geistigen ,lebensinhalt4
 ,the problem of religion qua religion  
is hardly touched4 ,but1 indeed1 what   
other than religion can all these       
conclusions mean8 ,norm and potency are 
emphasised4 ,an elevation above the     
world and above the small self has taken

 place4 ,but something still has to be  
done before we have entered into the    
very heart of the matter4 ,the problems 
which arise after all the conclusions   
previously arrived at are acknowledged  
must be taken into account4 ,having come
 so far in regard to the value and      
meaning of spiritual life1 we are bound 
to go farther4 ,no point occurs where we
 can find a terminus4 ,though we have   
already been constrained to grant the   
norms a reality of their own1 we have   
only just touched1 here and there1      
p4#ace upon their cosmic significance4  
,the matter thus reaches a further point
 than we have yet touched4 ,what        
justification is there for granting     
spiritual life this cosmic significance8
  ,attention has already been called to 
the fact of a distinction between nature
 and spirit4 ,but attention has now to  
be directed to the necessity of         
emphasising the reality of spirit4 ,the 
nature of spirit is revealed most       
clearly in the life and content of human

 consciousness4 ,no anthropomorphic     
standard from without can come to our   
aid to establish the existence of       
spirit4 ,the standard is to be found    
within the consciousness itself4 ,a     
distinction has to be made between      
nature and spirit4 ,however much they   
resemble each other in the beginnings of
 life1 spirit has travelled far beyond  
nature or matter4 ,it has developed for 
itself an essence which may be          
designated as substance4 ,the chief     
characteristic of matter is that it     
occupies space2 but spirit1 though      
connected with1 and largely conditioned 
by1 matter as it exists in space1 is now
 something quite other--something which 
has to be granted an existence of its   
own1 and which forms the beginning of a 
new kind of world and unfolds a new kind
 of reality4  ,the reality of spiritual 
life is not discovered in anything which
 is external to life2 it is to be found 
in life itself4 ,the reality is revealed
 and1 indeed1 created by an act of the  

spirit of man4 ,such an act must be the 
act of one's p4#acf own deepest being4  
,but although such a new reality is not 
to be found in anything external to     
life1 yet the very revelation points1 as
 we have already observed1 to something 
which is over-individual4 ,even the     
meaning of the reality itself1 from its 
immanent side1 is something quite other 
than the natural life and its contents4 
,it is something revealed1 but not as   
yet possessed2 it is hard to be reached2
 and even within the man's own nature   
obstacles and hindrances of various     
kinds are to be found4 ,but the new     
reality persists in the midst of the    
hindrances2 the man discovers himself as
 the possessor of a deeper kind of truth
 than was present and operative in the  
ordinary life4 ,a cleavage is therefore 
made between the small self and the     
spiritual life4 ,in the degree the      
former wins through the calling forth of
 the deepest activities of the soul1 in 
that degree does the transcendent aspect

 of the new reality urge itself upon    
man4 ,and when the two aspects--immanent
 and transcendent--of the reality are   
firmly grasped by the soul1 the soul    
moves upward in the exploration and     
possession of its new world4  ,the      
failure to enter into this region of    
religion is due to the fact that men    
often attempt to construct religion on  
certain so-called faculties of the soul4
 ,some attempt to discover and establish
 religion through the power and         
conclusions of the intellect4 ,it is    
evident that when the knowing aspect of 
consciousness p4#acg takes such a       
leading part1 and deliberately ignores  
the affective and active aspects1 no    
more than a segment of the reality can  
be discovered1 and such a segment leaves
 out of account important elements of   
human nature4 ,if the affective aspect  
takes the lead at the expense of the    
other two aspects1 we are here again in 
a region where only certain fragments of
 our nature are touched4 ,if the active 

aspect busies itself without carrying   
along with itself the content of meaning
 and value to be discovered in          
consciousness1 the true element of the  
greatness of the reality is missing4    
,eucken shows in his ,truth of ,religion
 that there must be a point in the soul1
 at some deeper level than any of the   
three1 where the three are working      
conjointly4#dh ,it must be so1 because  
what is now at stake is more than       
knowing a thing2 it is to be the thing  
we know we ought to be4 ,it is          
unfamiliarity with such a truth that    
brings a difficulty into the mind when  
face to face p4#ach with the problem of 
religion4 ,the mind has not learned how 
to attend to the truth in its own       
self-subsistence1 but posits this truth 
in its relation to the conditions in the
 external world which brought it        
forth4#di ,thus the conception of truth 
is made up very largely of its history  
on its physical side1 and this history  
of the truth comes to possess the entire

 meaning of the truth itself6 ,the road 
to religion1 in its deepest sense1 is   
barred to everyone who fails or refuses 
to grant the deeper reality which       
presents itself within the soul a       
self-subsistence4 ,the only existence of
 such a reality can be its own          
self-subsistence4 ,the reality is now   
conceived as something quite other than 
an existence in space2 it exists for    
consciousness and can persist within    
consciousness4  ,when reality is        
conceived as a substance subsisting in  
itself1 the passage to the ,absolute is 
opened4 ,this ,absolute is the most     
universal and complete meaning and value
 which the soul is capable of           
possessing2 its very nature forces      
itself upon man as being true2 and its  
value has revealed itself in its being  
the only power which will carry farther 
the spiritual evolution of the soul4 ,if
 such an ,absolute is left out of       
account1 it is evident that the most    
universal p4#aci truth which presents   

itself to life as absolutely necessary  
cannot enter into the deepest recesses  
of the soul2 it cannot be more than a   
subsidiary element accompanying lower   
intellectual elements of life1 which are
 more closely allied on such a lower    
level with physical processes of the    
body and with the physical world4 ,and  
when truth is treated in this manner1 it
 cannot possibly make its abode and     
become a power in the soul4             
,consciousness hesitates to create a    
further cleft within itself because the 
evidence of truth at such a height as   
this does not lend itself to the senses4
 ,the result is that the full power of  
the truth fails to produce effects on   
the consciousness1 and thus keeps it on 
practically the same level as that on   
which it has been accustomed to work4   
,the higher truth--the higher spiritual 
life--has not become anything more than 
a fact of knowledge or a probability4   
,it has not become one's own life4 ,it  
is only when this higher aspect of      

spiritual life becomes one's own life1  
and is acknowledged and used1 that it is
 ever possible for man to become the    
possessor of an original energy1 of an  
independent governing centre1 and so to 
realise himself as a co-carrier of a    
cosmic movement4 ,this is the           
presupposition of religion3 it testifies
 that within man's soul there appears   
something higher than sense or          
intellect1 but which remains surrounded 
by alien elements which impose checks to
 its further development4 ,it is quite  
evident that the appearance of p4#adj   
truths which are absolute and complete  
within the life is in direct antagonism 
to much that was previously present     
within it4 ,this fundamental fact1      
however1 is not evident without a great 
deal of attention paid to the nature of 
the higher elements which present       
themselves4 ,without comparing the      
values of the higher and the lower      
elements1 how is it ever possible to    
know what they are and what they mean8  

,when the whole being attends to both   
elements--higher and lower--there is no 
possibility of making a mistake         
concerning the different values of what 
are presented4 ,a higher grade of       
reality reveals itself over against all 
that had been previously gained4 ,the   
soul is forced to admit that something  
of a higher nature than it hitherto     
possessed seeks admission4 ,and this    
,higher1 if it enters into the whole of 
life1 so far from revealing itself as a 
continuation of what had already        
happened1 reveals itself as something   
which is discontinuous with the ordinary
 life1 and superior even to the highest 
attainments of the intellectual life4   
,and it is this aspect which produces   
the conviction of such a revelation as  
being objective in its very nature4 ,it 
belongs to something or somebody outside
 our own individual experience or       
achievement4 ,that there is much which  
is mysterious in all this1 is only what 
might be expected4 ,but the very fact   

that the ,higher comes with such power  
when the soul expects1 assimilates1 and 
appropriates it p4#ada is a proof of its
 existence somewhere at the core of the 
universe4 ,it cannot mean an illusion2  
it brings changes of too fundamental a  
nature to be no more than that4 ,its    
very value and the enormous difficulty  
of turning it from being an idea into   
being a possession demand too much      
energy of the soul to allow of its being
 dismissed without any more ado4 ,it    
contains elements so different in their 
nature from the ordinary life of the    
hour as to render it impossible to be   
considered of no more than of subsidiary
 importance4 ,for it has to be borne in 
mind that the values and norms farthest 
removed from the regions of sense and   
intellect appear only when man follows  
the drift of his own higher being2 it is
 not when he remains effortless and     
satisfied with the life of the hour that
 such values and norms appear4 ,they    
appear when the ordinary life is seen   

through as no more than a stage for the 
further evolution of the soul through   
the grasping of a higher kind of reality
 than has as yet presented itself to it4
 ,as ,eucken says3 ,religion proves     
itself a kingdom of opposites4 ,when it 
steps out of such opposites1 it destroys
 without a doubt the turbidity and      
evanescence of ordinary commonplace     
life1 and separates clearly the lights  
and shadows from one another4 ,it sets  
our life between the sharpest contrasts1
 and engenders the most powerful        
feelings and the most mighty movements2 
it shows the dark abyss in our nature1  
but also p4#adb shows illumined peaks2  
it opens out infinite tasks1 and brings 
ever to an awakening a new life in its  
movement against the ordinary self4 ,it 
does not render our existence lighter1  
but it makes it richer1 more eventful1  
and greater2 it enables man to          
experience cosmic problems within his   
own soul in order to struggle for a new 
world1 and1 indeed1 in order to gain    

such a genuine world as its own proper  
life4#ej  ,all this is not a matter of  
speculation1 but of fact4 ,and it is in 
the recognition of this fact that       
,eucken's philosophy of religion        
constitutes a new kind of idealistic    
movement--a movement tending more and   
more in the direction of ,christianity4 
,but he differs here again from the     
absolute idealists and the pragmatists4 
,the former base their ,absolute upon   
the demands of logic1 whilst ,eucken    
bases all upon the demands and potencies
 of life2 the pragmatists emphasise the 
primary place of the will in the        
development of the inner life1 but they 
have certainly ignored the presence of  
over-individual norms1 as the goal of   
volition1 whilst ,eucken holds to the   
necessity of both4 ,with the absolutists
 the relation of the ,absolute with the 
will is not clearly perceived1 and      
consequently the ,absolute becomes      
merely an object of thought and         
contemplation2 and in all this the      

individual does not become aware of a   
burning desire to move in the direction 
of the goal4 p4#adc ,the pragmatist     
leaves the individual at the mercy of   
the momentary content of consciousness2 
this content is quite as likely to be   
trivial as to be great2 and hence there 
is no absolute standard present to      
determine the nature and value of this  
content of the moment1 and consequently 
no more than a life of effortless       
drifting can issue out of all this4     
,this blend of absolutism and pragmatism
 is richer in its content than either of
 the two4 ,each has missed something of 
importance1 and it is here supplied by  
,eucken4  ,norms and potency become two 
indissoluble factors in the evolution of
 the higher life4 ,as already stated1   
the norms have an objectivity of their  
own1 and consequently when they enter   
into life1 life becomes conscious of    
their being something given and not     
brought into existence by its own       
potency4 ,it is out of this conclusion  

to which life is forced that the        
doctrine of ,grace1 found in some way or
 other in all religions1 is to be       
accounted for4 ,and it is out of the    
consciousness of the interval between   
norm and achievement that the sense of  
guilt follows man whenever he penetrates
 deeply into the deeper experiences of  
the soul4 ,grace and guilt--naming only 
two experiences of the soul--are not    
remnants of a traditional theology1 but 
essential elements which accompany the  
deepest experience of the soul4 ,when   
they are wanting1 it is most probable   
that the soul has not plumbed its own   
p4#add existence to its very depths1 but
 has rather chosen to be satisfied with 
what lies but a little way beneath the  
surface--with what does not cause too   
much uneasiness1 but is sufficient for a
 life to persist as a good member of the
 society by which it is surrounded4     
,only half a religion can become the    
possession of any individual who does   
not at least pay as much attention to   

the nature and value of over-individual 
norms as he pays to the nature of the   
environment and of the ordinary life4   
,it is always a sign that humanity is   
drifting to the shallows of life when it
 looks upon religion as the flowering of
 the mere natural life of good custom1  
earthly happiness1 and ease4 ,whenever  
the tragedy born in the conflict between
 norms and ordinary life is absent1 the 
very elements which constitute greatness
 and the taste of eternity are also     
absent4 ,it is on account of this fact  
that ,eucken insists that no individual 
or nation that loses its own deeper     
religious experience can be really great
 or true2 for the purest spring of human
 life and conduct is wanting1 and the   
whole life issues from a shallower      
stream4 ,it is impossible here to enter 
into the truth of this matter2 but our  
individual observation concerning men   
and communities is almost enough of     
itself to verify the statement4 ,that   
such a higher spiritual life is a       

reality may be evidenced further through
 its effects4 ,it changes the whole     
relationship of the man p4#ade who has  
experienced it to everything he comes in
 contact with4 ,new convictions and new 
points of view have now actually        
occurred within his soul2 man has become
 conscious of a spiritual inwardness1   
brought forth through the presence of an
 over-personal spiritual life coupled   
with his own spiritual needs4 ,with the 
possession of such spiritual elements1  
how is it possible for him any more to  
look upon the world and human life with 
the same eyes as before8 ,the dawning of
 a new reality has made him a new       
creature2 he is now compelled by his own
 deeper nature to preserve and to       
reflect the light which is within him2  
and all this brings prominently forward 
the need of something other for the     
progress of the world than the first    
look of things is able to show4 ,it is  
in such manner as this that we must     
account for all the ideals which have   

moved mankind from the level of         
animalism and greed to the level of     
civilisation1 culture1 morals1 and      
religion4 ,the work is far from being   
completed3 the world still clings to the
 old level of ordinary life1 and is so  
slow to grasp the value of the life of  
spiritual ideals4 ,still1 something has 
been accomplished in the course of the  
ages2 and although1 probably1 the       
progress has not been continuous1 there 
has been a gain in the long run4 ,but   
the point to bear in mind is that it is 
the power of the over-individual ideal  
which has carried the race along4       
,ideals have been perverted1 it is true2
 they have been p4#adf drawn down and   
mixed with what was inferior in its     
nature1 yet they have never been        
completely destroyed in this evil       
process4 ,they have still a marvellous  
power of disentangling themselves from  
human perversions1 and of revealing     
themselves once more in their pristine  
power and glory4 ,but the spiritual life

 declares its ability also positively   
within the human province through a     
persistent effort to move outside the   
'given' situation1 through a tracing out
 and a holding forth of ideals1 through 
a longing after a more complete         
happiness and a more complete truth4    
,why is not man satisfied with the      
relativity which so obstinately clings  
to his existence8 ,why has he a longing 
for the ,absolute in opposition to such 
relativity1 and through this plunges    
himself into the deepest sorrows and    
distractions8 ,this has happened not    
only in special situations of           
individuals1 but in the whole process of
 culture2 indeed1 the upward march of   
culture would have been impossible      
without a striving of man from a level  
above his 'given' position and even     
above himself4 ,was not subjective      
satisfaction more easily reached by him 
in the semi-animal stages of his        
existence than in culture and           
civilisation with all their toils and   

tangles1 and does the progress of       
culture and civilisation with all their 
mechanical appliances make him in the   
merely human sense happier8 ,what else  
could compel him to step into this      
perilous track but the necessity of his 
own nature p4#adg revealing to him the  
presence of a new order of things8#ea   
,the whole of this movement is from     
within without4 ,even the physical world
 has to enter into consciousness before 
it can be known and interpreted2 even   
the over-individual norms have to be    
accepted and interpreted by the         
spiritual potency before the reality    
which they possess in themselves can    
become our own personal reality4 ,we    
receive from without on the plane of    
,nature and on the planes of mentality  
and spirituality4 ,the consciousness    
does not evolve its content on any level
 of its progress from itself alone4     
,material from without has to enter into
 it4 ,but the whole of this material    
will become one's own possession in the 

degree it is attended to after it has   
entered consciousness2 something has to 
happen to the material within           
consciousness2 it has to awaken a       
potency1 and has to distil its own      
content within that potency4 ,but as    
this potency is not of the same nature  
entirely as what presents itself as     
possessing value1 it is clear that the  
higher element which presents itself has
 to enter into a struggle for the throne
 of life with elements of a lower order4
 ,as this all-important fact has been   
dealt with in a previous chapter1 there 
is no need to dwell on it again2 but it 
is well to bear in mind that the fact   
p4#adh constitutes an important element 
in ,eucken's conception of universal    
religion4  ,universal and               
,characteristic religion do not         
constitute two different religions1 but 
two grades of the one religion4 ,in     
,universal religion ,eucken deals very  
largely with the intellectual grounds of
 religion4 ,he is aware that it is      

necessary for us to carry our whole     
potencies into religion4 ,intellect is  
one of these1 and we cannot afford to   
construct our religion on what comes    
into perpetual conflict with            
intellectual conceptions4 ,eucken has   
shown that intellectual conclusions1 if 
they are carried far enough and include 
the whole of their own meaning1 lead us 
into religion4 ,we have already noticed 
how the presence of norms and standards 
were necessitated by the very theory of 
knowledge itself4 ,it is a great gain   
for man to know that this is so--that in
 so far as knowledge testifies anything 
in regard to religion and spiritual life
 it affirms more than it negates4 ,it is
 of enormous advantage to be assured    
that knowledge is on our side in the    
quest for something that is deeper than 
itself4  ,further1 ,eucken conceives it 
as the function of religion on this     
,universal level to present1 on the     
other hand1 the actual situation4 ,what 
but knowledge can reveal to us the      

difference between spiritual norms and  
ordinary life1 between intellect working
 alone and intellect merged with the    
spiritual potency of one's p4#adi being8
 ,we are bound to know these and a      
hundred other things4 ,they all go to   
prove that there is justification for   
the movement of spiritual life in the   
direction of an over-world1 and in its  
hope for the possession of a new grade  
of reality4 ,it is well and necessary to
 affirm all this before we enter on the 
grand enterprise4 ,when an affirmation1 
based upon insight1 is made1 there will 
be present within the soul a greater    
power to resist hunting after shadows or
 slipping to a lower level when we are  
in the very midst of the quest4 ,and1   
indeed1 on this very level of ,universal
 religion something besides the mere    
knowledge of religion has taken place4  
,values which are intellectually true   
are bound to exercise some influence on 
the life4 ,thus1 something of the nature
 of the higher reality has touched the  

soul and will of man4 ,we know in what  
we have believed4 ,this is a stage which
 must be passed through1 for we can     
never feel certain upon a higher        
altitude unless we are certain of what  
had led to it4 ,and although1 on the    
higher altitude1 there is the merging of
 intellectual truth in something higher 
than itself1 still what is discovered on
 this higher level is richer in content 
if we can call up at times intellectual 
affirmations for its support4  ,but     
,universal religion has its limitations1
 and has to pass into something more    
characteristic1 specific1 and personal4 
,the over-personal norms1 which are     
spiritual in their very nature1 p4#aej  
have not only to be interpreted1 they   
have also to be appreciated and         
reverenced4 ,the ,how of their          
appearance1 after it is settled1 takes a
 secondary place1 and the norms in their
 own value and subsistence are attended 
to4 ,thus1 they become not merely ideas 
having some kind of reality of their    

own1 but also become revelations of the 
very nature of the world2 they become   
the source of all creation2 the one     
spring of all being4 ,in other words1   
they are made to mean the ,godhead2 they
 mean the creation and sustaining power 
of all life4 ,a communion with the      
,godhead now takes place1 and man finds 
himself in possession of experiences    
brought about without the intervention  
of the world4 ,thus ,universal religion 
culminates in a ,characteristic or      
personal religion4 ,and to this         
culmination1 as it is presented by      
,eucken1 we now turn4          99       
99       99       99       99           
,,chapter ,,ix p4#aea  ,,characteristic 
,,religion   ,on the level of ,universal
 religion great changes have taken place
 in life4 ,the consciousness and        
conviction of the reality of a new kind 
of world have arisen2 the sensuous1 and 
even partially the intellectual1 domains
 have been relegated to a secondary     
place3 other values1 higher in their    

nature and more universal in their      
scope1 have attracted the attention of  
mind and soul4 ,in all this a change has
 taken place in the disposition as well 
as in the will4 ,prior to this change   
the character had not become conscious  
of its own inwardness1 but remained     
subservient to the norms of social and  
moral inheritance4 ,some amount of      
morality and good will have issued forth
 in this manner1 and1 indeed1 the gain  
cannot be overestimated4 ,but it is     
evident that something further has to   
happen if the movement of society is to 
proceed onward and upward1 and if the   
energy for such a movement is to be     
discovered within the soul4 ,the whole  
material which enters into consciousness
 has to obtain a deeper meaning p4#aeb  
than it hitherto possessed4 ,and this   
happens on the level of ,universal      
religion4 ,the spiritual is now         
recognised as the highest manifestation 
of life2 and this spiritual is seen to  
be something which has to be gained     

through a struggle which calls the whole
 nature into activity4 ,such a movement 
from the less to the more spiritual     
proceeds side by side with the freedom  
of the individual4 ,freedom has now     
taken a new meaning4 ,hitherto it meant 
little more than the consciousness of   
the individual moving along the line of 
least resistance4 ,the effort to move in
 such a direction is generally          
pleasurable2 and when it tends to become
 painful the individual gives up the    
effort4 ,the highest norms were not     
present with a categorical affirmation  
of their reality and value4 ,but when   
they are present1 the will is turned    
from the direction of ordinary life and 
its ease to the conception of the       
meaning and value of the highest norms4 
,something1 appearing as of intrinsic   
value1 now makes itself felt1 and stirs 
the whole nature4 ,thus1 a new movement 
begins2 the passive attitude of the soul
 gives way to an autonomous attitude and
 movement4 ,the will1 consequently1 is  

conscious of a deeper need than any     
hitherto experienced1 and therefore     
calls into being some deeper elements of
 its own in order to reach its goal4    
,the whole nature has now affirmed the  
idea of the good1 which had dawned upon 
it as an imperative4 ,it is in p4#aec   
such a moment that the real nature      
becomes free--it becomes conscious1     
through and through1 of the possibility 
of leaving its old world and of         
ascending into a new one4 ,this is1 in  
,eucken's words1 the real spiritual     
evolution 7,wesensbildung7 of human     
nature4 ,this evolution1 which1 prior to
 this1 was considered very largely as a 
kind of gift of the environment1 is now 
perceived as capable of realisation only
 in so far as the spiritual norms are   
willed4 ,when we examine the progress of
 humanity1 we discover that it has taken
 place in this manner2 a task had to be 
set and the whole nature had to be      
called forth to realise it4 ,the result 
is that a new creation takes place in   

the history of the world4 ,such a       
creation becomes a new norm in the moral
 world1 as well as a possession in the  
life of the individual who has struggled
 to realise it4  ,such a spiritual      
process1 after something of its nature  
has been realised1 finds necessities    
laid upon it on all hands4 ,once we have
 stepped into the very centre of        
spiritual norms and ideals they begin to
 reveal with a wonderful rapidity and   
impressiveness their own intrinsic      
content and value4 ,universal religion  
has enabled us to realise that we are   
dealing with grounds which are a demand 
of the deepest nature1 and with         
convictions which seem1 without a doubt1
 to ring true4 ,the man has found a     
shelter in the midst of all the chaos   
and welter of the natural process1      
p4#aed and his deepest reason has not   
failed to come to the assistance of his 
spiritual need4 ,he now becomes         
conscious of security and even of       
victory in the enterprise before the    

battle has really begun on an arena     
outside his own nature2 a conviction is 
being brought into being within his     
deepest soul that the best and strongest
 elements in the universe are on his    
side4 ,although hindrances and          
entanglements of all kinds increase in  
number1 the increase in spiritual       
certainty1 and faith in the final issue 
of his life1 have grown at a greater    
ratio4 ,such a man has settled his      
destiny2 he has come to the great       
spiritual affirmation of life--an       
affirmation which has to be repeated so 
often1 and which each time distils      
something of a higher order within the  
soul4  ,it is evident that such an      
affirmation of the reality of spiritual 
ideals1 which have now an existence of  
their own1 should lead us farther4 ,if  
they mean so much1 why cannot they mean 
more8 ,if they subsist in themselves1   
they must be what they are4 ,they are to
 us meaning and value of infinite       
significance4 ,but such and other       

spiritual characteristics are not       
things1 and1 as we have seen1 not mere  
projections of our own individual       
selves4 ,there is nothing short of      
personality and over-personality by     
which they can be even partially        
designated and determined4 ,we are      
forced to this conclusion if they are to
 be objects of communion and union3 and 
we are forced p4#aee further to gather  
the ,many into the ,one4 ,that was what 
was done on all lower planes4 ,why stop 
short here1 because infinitely much     
happens when the ,many find their points
 of union and meaning in the ,one8#eb   
,we have said that infinitely much      
happens when the ,many find their       
meaning in the ,one4 ,a need of the     
nature has arisen which demands this1   
and it has arisen at its highest        
possible level alone4 ,such a nature    
will never become absolutely certain of 
the meaning and value of all that has   
led up to this until the ,one obtains a 
self-subsistence4 ,if this effort fails1

 the whole effort of development towards
 unity and inwardness fails4 ,and when  
such a chain of effort snaps at its     
highest link of spiritual development1  
everything that had entered into the    
process at all the levels below it snaps
 along with it in so far as it had any  
validity whatever in the light of what  
is higher than itself4  ,but the fact   
that this conception of the ,one1       
conceived as ,absolute ,spiritual ,life1
 has produced so many effects of the    
highest kind is a proof of its          
existence4 ,qualities come into being   
which can never come with such power in 
any other way4 ,the spiritual           
experiences1 revealed at such a level1  
have something to say on this matter4   
,these experiences1 p4#aef although     
aware of the meaning of universal       
concepts1 have become aware of something
 higher still3 ,knowledge has given     
place to ,love2 a region has been       
reached beyond all the contradictions of
 the world and beyond all the dialectics

 of knowledge4 ,it is a region which    
includes the good of all without        
injuring the good of any2 and all the   
meaning of the world and of life is     
interpreted from this highest           
standpoint4 ,this is the essence of     
characteristic or specific religion4 ,on
 the level of universal religion1 ,god  
was seen from the standpoint of the     
world2 in characteristic religion the   
world is seen from the standpoint of    
,god4 ,the appearance of the world is   
consequently different from each        
standpoint4 ,all must now be viewed and 
valued from the standpoint of           
characteristic religion1 from the       
standpoint of the ,one--the ,godhead2   
and if humanity is ever to be brought to
 this standpoint1 the nature and the    
meaning of the ,one have to be presented
 to it4 ,and it is this1 as ,eucken     
shows1 which has been partially         
accomplished by the religions of the    
world4 ,their founders were             
personalities who had scaled the heights

 towards the holy of holies of the ,one2
 they descended into the plains to      
reveal what they had seen and heard and 
experienced on the heights4 ,they had   
been able to commune with the ,alone1   
and their natures had been completely   
transformed4 ,in passing thus from the  
stage of universal p4#aeg religion to   
the higher stage of characteristic1 men 
have discovered a further security and  
spiritual evolution of their whole      
being4 ,their views of man and the world
 have become changed2 they now long to  
make mankind the possessor of the vision
 splendid which has meant all for them4 
,communion with the ,one as ,infinite   
,love has revealed to them a peace and a
 power which are far beyond all the     
lower unities4  ,it is of value1 in the 
midst of all the complexities of life1  
of the partial interpretations of the   
various branches of knowledge1 to have  
passed through the several stages below 
the ,one4 ,some must guard the highest  
citadel of religion and keep open the   

avenues to ,infinity1 ,eternity1 and    
,immortality4 ,and the greater the      
number who are able to do this1 the     
better for the world and for the        
individual4 ,but a taste of this        
,infinite ,love can be obtained without 
all this4 ,just as some of us are able  
to walk without a knowledge of the      
bodily mechanism and to eat and digest  
without a knowledge of the history of   
our bread1 so the deeper spiritual      
potencies inherent in man are able to   
find a vast amount of satisfaction by   
resting upon and trusting in a ,love    
,absolute1 ,eternal1 and ,infinite4     
,here1 man is in a region of infinite   
calm beyond the distractions of the     
world and of knowledge4 ,he cannot      
remain here for any great length of     
time2 he has to return to the world1 but
 he is never p4#aeh again the same being
 after having scaled the mount of       
transfiguration4 ,religion holds as     
certain and conclusive that this new    
inner foundation is the greatest thing  

of all and the wonder of wonders1       
because it carries within itself the    
power and certainty of the overcoming of
 the old world and the creation of a new
 one2 it is on account of this that     
religion longs for the conviction of the
 whole man1 and brands the denial of    
this as pettiness and unbelief4 ,the    
world may therefore remain to the       
external view as it appeared before--a  
kingdom of opposition and darkness2 its 
hindrances within and without may seem  
to nullify everything else2 they may    
contract and even seemingly destroy man 
and his spiritual potencies2 all his    
acts may seem fruitless and vain1 and   
his whole existence may seem to sink    
into nothingness and worthlessness4     
,yet1 through the entrance of the new   
life and a new world1 everything is     
transformed from within1 and the        
clearness of the light appears all the  
more by contrast with all the depth of  
the darkness4 ,indeed1 in the midst of  
all the mysteries of existence1 hope and

 conviction and certainty will          
consolidate our experience1 so that     
ultimately evil itself must serve the   
development of the good4#ec ,or in the  
words of ,luther3 ,this is the spiritual
 power which reigns and rules in the    
midst of enemies1 and is powerful in the
 midst p4#aei of all oppression4 ,and   
this is nothing other than that strength
 is perfected in weakness1 and that in  
all things ,i can gain life eternal1 so 
that cross and crown are compelled to   
serve and to contribute towards my      
salvation4#ed  ,eucken shows how this   
idea of ,god comes from the             
,life-process itself4 ,the ,godhead is  
present1 not as an external revelation  
but as the ever fuller meaning and      
experience which have been carried along
 in the soul in its passage from the    
natural level to the highest spiritual  
plane4 ,at its summit the development   
unfolds its true spiritual content of   
,love4 ,the ,highest ,power--however    
much there still remains dark concerning

 it--has had communication with man1 is 
present within his soul1 has become his 
own life and nature1 as well as his     
self-subsistence over against the order 
of the world4 ,here ,love is raised up  
into an image of the ,godhead--,love as 
a self-communication and as an essential
 elevation of the nature1 and as an     
expression of inmost fellowship4#ee     
,there originates a mutual intercourse  
of the soul and ,god as between an ,i   
and a ,thou4 ,it has already been stated
 that ,eucken insists that no close     
determination1 in an intellectual form1 
should be given to this conception and  
experience of ,god4 ,the idea of a      
personality of ,god is not an           
intellectual idea presented in any      
doctrinal form2 it is an idea p4#afj    
born within the ,life-process on its    
highest levels4 ,on such levels it      
becomes obvious and indispensable4 ,man 
may be clearly conscious of the         
symbolism of the idea1 and yet1 at the  
same time1 grasp in it an incontestable 

intrinsic truth which he knows to be far
 above all mere anthropomorphism4       
,eucken shows that it is not merely a   
human greatness that has been           
transferred to the ,divine1 but that the
 whole meaning here is a return to the  
source of a ,divine ,life and its mutual
 communication with man2 and therefore  
the whole process is not an argument of 
man concerning the ,divine1 because the 
,divine has to be apprehended through   
the ,divine within us4 ,all opposition  
to the idea of the ,divine personality  
is ultimately explained by the fact that
 an energetic ,life-process is          
wanting--a ,life-process which          
entertains the question not so much from
 without as from within4 ,whenever such 
a ,life-process is found1 there is      
simultaneously found1 often in overt    
contradiction to the formal doctrinal   
statement1 an element of such a personal
 character of ,god4#ef ,but this        
immanent aspect of the idea of ,god is  
accompanied by a transcendent aspect4   

,we have noticed already that the very  
nature of the ,ought included a         
transcendent and objective aspect4#eg   
,the same fact becomes evident in p4#afa
 religious experience4 ,the two         
poles--immanence and transcendence--are 
complementary4 ,the former shows that   
something of the ,divine nature has been
 implanted within human nature2 the     
latter shows that more is in existence  
than we have already possessed4         
,spiritual norms never decrease but     
increase in splendour the nearer man is 
to their attainment4 ,something is here 
discovered which is not found in the    
world2 it is a kind of transcendent     
summit1 a mysterious sublimity4 ,and an 
approach towards this summit produces   
experiences never to be possessed in any
 other kind of way4 ,as ,eucken himself 
puts it3 ,if this sublimity superior to 
the world secures an abode in the soul1 
and1 indeed1 becomes the inmost and most
 intimate part of our being1 and enables
 us to participate in the               

self-subsistence of infinity1 it opens  
up within us a fathomless depth1 in     
which the existence that lies nearest to
 our hands is swallowed up1 and it makes
 us a problem to ourselves--a problem   
which transforms the whole of           
life--whilst it enables us to understand
 and to handle what at the outset       
appeared to be its whole life as a mere 
phase and appearance4 ,thus it is the   
same religion which opens out from ,god 
to man and which simultaneously opens   
itself out in man himself and becomes a 
great mystery to him4 ,therefore1 in the
 idea of ,god the intimate and the      
ultimate must both be present if        
religion is to reach its full           
development and to p4#afb avoid the     
dangers which everywhere threaten it4#eh
 ,both these aspects interlace in one   
,life-process2 the unity is present in  
the manifold1 and the ultimate present  
in the intimate4  ,according to ,eucken1
 it is out of such an experience as we  
have noticed that the idea of           

immortality becomes a firm belief and   
faith within the soul4 ,the idea cannot 
be proved scientifically1 simply because
 its spiritual content is greater than  
anything which is below it4 ,the whole  
proof lies within the experience itself 
at this1 its highest summit4 ,the       
,infinite ,power and ,love that has     
grounded a new spontaneous nature in    
man1 over against a dark and hostile    
world1 will conserve such a new nature  
and its spiritual nucleus1 and shelter  
it against all perils and assaults1 so  
that life as the bearer of life eternal 
can never be wholly lost in the stream  
of time4 ,we are here in a region       
farthest removed from sense and         
understanding2 but the remarkable thing 
is that the conviction of immortality   
does not dawn on any lower level2 it is 
not on the lower levels a portion of    
spiritual experience4 ,it seems as if an
 element of immortality is only to be   
gained at a certain height of the       
spiritual life4 ,on all levels below1   

men seek for proofs in the analogies of 
,nature1 in the supposed return of the  
spirits of the dead1 and in the craving 
found in their own lives4 ,all these    
proofs have one thing in common3 they   
p4#afc are all of a lower order of value
 than the meaning which the content of  
experience gives to immortality on its  
highest level4 ,for at this highest     
level the proof is not something        
happening outside the man2 it is the    
deepest part of his own being which now 
actually possesses a taste of life      
eternal4 ,it seems1 then1 that there is 
no answer to the problem outside        
ourselves1 because it is not something  
to be known1 but something to be        
experienced after long toil and a       
stirring of the nature to its lowest    
depths in the drift of all that is      
highest and best4#ei ,it is sufficient  
for us to possess a life which is       
spiritual and timeless in its nature3   
and when such a life is possessed1      
empirical proofs are neither demanded   

nor desired4 ,it is within one's own new
 and spiritual world that proofs are now
 discovered1 and they are timeless and  
spaceless in their own intrinsic nature4
 ,do this1 and thou shalt live4 ,if the 
man has to negate all concerning the    
preservation of his natural             
individuality1 the new world he has     
gained for his soul will have abundant  
affirmation within itself1 without the  
support of any earthly props4 ,it is his
 own highest life which testifies to him
 that death does not count at all4      
,eucken's whole plea is that spiritual  
life at the point of its highest        
manifestation should not be interpreted 
by anything below itself4 p4#afd ,we    
have already noticed how1 on lower      
levels1 spiritual life was even there   
interpreted by its norms1 and not by its
 connections with what was below itself4
 ,the disappearance of miracle in       
religion is an indispensable stage which
 must be passed over4 ,it is necessary  
only on a mid-level of religion1 and has

 really been far more of the nature of a
 symbol than of a fact4 ,it is at our   
peril that in religion we give up such a
 symbol until a more inward wonder has  
happened within our own soul4 ,when the 
self-subsistence of the spiritual life  
and the reality of the norms of the     
over-world1 now all united in ,god1 are 
experienced1 all miraculous             
manifestations of the ,divine1 imaginary
 or real1 are relegated to a secondary  
place4 ,they all belong to a point which
 the man has passed2 they are milestones
 to which he can never return4 ,an evil 
and adulterous generation seeketh after 
a sign2 and there shall no sign be given
 to it but the sign of ,jonah the       
prophet4 ,as ,eucken points out1 ,this  
is no other than the sign of spiritual  
power and of a ,divine message and      
greatness4 ,the movement from signs and 
miracles is a movement from the outward 
to the inward1 from percept to          
spirituality2 and the essence of        
religion1 as a reality in itself and as 

an experience of the soul1 is to be     
found by taking such a step4 ,the centre
 of gravity of life has now been shifted
 from the outward to the inward4 ,to    
accomplish this means nothing less than 
a p4#afe struggle for the governing     
centre of life4 ,unless we succeed in   
this struggle1 the inner life will reach
 no independence and subsistence of its 
own4 ,even when the struggle succeeds in
 gaining its longed-for depth1 it has   
not removed for once and for all the    
contradictions from without and within4 
,difficulties1 from the lower side1 will
 accompany the spiritual life in its    
higher evolution1 but once it has become
 conscious of its own ,divine nature and
 certainty it will gain sufficiently in 
content and power to relegate them all  
to the periphery4 ,something has        
happened within the soul which can never
 be obliterated4 ,as ,eucken says3 ,the 
contradiction is now removed from the   
centre to the periphery of life2 it can 
therefore only touch us from without1   

and is not able to overthrow what is    
within2 it will not so much weaken as   
strengthen the certainty1 because it    
calls life to a perpetual renewal and   
brings to fruition the greatness of the 
conquest4#fj          99       99       
99       99       99   ,,chapter ,x     
p4#aff  ,,the ,,historical ,,religions  
,we have noticed in the two preceding   
chapters how ,eucken distinguished the  
two stages of religion--the ,universal  
and the ,characteristic --and how he    
showed the necessity of both stages4 ,as
 man cannot escape from the conclusions 
of his intellect1 it becomes necessary  
for him to come to an understanding with
 those conclusions2 and although such   
conclusions do not form a complete      
account of life in its deepest aspects1 
still they are indispensable for him in 
order to know that he is on the path    
towards a further development of his    
spiritual nature4 ,hence the grounds of 
religion have to be emphasised by the   
conclusions of the intellect4 ,but      

though intellectual conclusions1 as we  
have already seen1 warrant us in holding
 fast to the presence and reality of a  
life of the spirit and to the           
possibility of an evolution of such a   
life1 all this does not mean that such  
an evolution is actually reached through
 the affirmations of p4#afg the         
intellect4 ,the road of spiritual       
development is marked out1 but we have  
to travel over that road ourselves4     
,something more than an intellectual    
acknowledgment of the existence of such 
a road is necessary before the actual   
movement takes place4 ,when the actual  
movement does take place1 when the      
intellectual conclusions come in contact
 with a will arising from our deepest   
needs1 the matter becomes personal--it  
becomes something that has to be        
affirmed by the blending of intellect   
with the deeper spiritual potencies4    
,the vision at this higher stage        
constitutes not only the certainty of a 
path for man--a path which leads to     

higher regions--but brings forth hidden 
energies in order to start him on the   
enterprise4 ,the whole vision is now    
seen to be possible of realisation only 
through personal decisions of the whole 
nature in the direction of the          
over-personal values which present      
themselves4 ,these over-personal values 
increase as the soul passes along the   
upward path and as it grants a          
self-subsistence and unconditional      
significance to these values4 ,there    
follows here an increase of spiritual   
reflection2 the content of the vision is
 loosened from sense and time2 its      
self-subsistence becomes more and more  
real and more and more and more         
different from all that was experienced 
on any level below2 knowledge steps into
 the background1 and love and           
appreciation now guide the whole        
movement of p4#afh the soul4 ,as we have
 already seen1 when this happens1 the   
idea of ,god as ,infinite ,love presents
 itself1 and the soul's main task is to 

climb to the summits where on the       
glimmering limits far withdrawn ,god    
made ,himself an awful rose of dawn4    
,religion is at such a level more than  
an intellectual insistence upon its     
grounds2 the soul looks now rather to   
its summits4 ,hence the two stages of   
,universal and ,characteristic religion 
become necessary4 ,and it is not always 
true that the ,universal mode ceases    
once the ,characteristic mode is        
partially realised4 ,the soul has to    
descend from the heights into the       
ordinary world below4 ,and as it now    
sees the world with new eyes1 it sees   
much more to be condemned than was      
previously possible for it to see4      
,there comes the constant need of       
certifying the validity of its          
experience on the heights1 and of       
getting others who have never attempted 
the experiment to do so4 ,the man       
possessed of something of the vision    
within his own soul proclaims his       
gospel1 and conceives of all kinds of   

ways and means by which humanity can be 
drawn towards the same goal4  ,this is  
the meaning which ,eucken attaches to   
the origin and development of the union 
of universal and specific religions as  
these have been revealed in human       
history4 ,the intellectual grounds of   
religion as well as something of the    
actual spiritual experiences are        
presented by the founders4 ,every kind  
of p4#afi religion has originated in    
this manner4 ,they are all attempts at  
showing that a here and now and a beyond
 have united and become potencies of    
life1 and can become actualities4 ,the  
here and now always points to a beyond1 
and the beyond1 when it is realised1    
returns to the here and now and always  
transforms it4 ,thus1 we are in the     
midst of two worlds which are continuous
 with one another just as the valley is 
continuous with the base of the         
mountain4  ,such historical religions do
 not1 then1 originate in the collective 
experiences of humanity1 but in what has

 actually happened in the life of unique
 personalities4 ,these personalities    
have become1 as it were1 mediators      
between ,god and man4 ,such religions   
adopt the most diverse forms1 because   
the personalities have given of the     
content of their own personal           
experiences1 and no two experiences view
 anything from standpoints precisely    
identical4 ,the historical religions may
 consequently be narrow in their        
outlook4 ,the personalities are         
dependent upon their race1 place1       
training1 and inheritance for the       
particular intellectual presentation of 
their religion4 ,thus1 each historical  
religion has its own view of the        
universe and its own morality4 ,but the 
value of no historical religion is to be
 judged from this standpoint alone4     
,such views of the universe and such    
morality must have appeared to them     
somehow as a good--as p4#agj ways and   
means to what lay beyond4 ,we may have  
outgrown such ways and means2 other ways

 and means higher in their nature may   
have become our inheritance4 ,but these 
higher ways and means could not have    
evolved out of their lower stages had   
not some element of the beyond instilled
 itself into them4 ,the historical      
religions could never have flourished on
 immorality and superstition1 however   
much of these we may discover in them4  
,it is the beyond1 over-personal element
 which has kept them alive1 and this    
element has always had a hard struggle  
to overcome and transform the           
here-and-now elements4 ,whenever the    
historical religions are traced back to 
their sources1 there is discovered an   
element above the world in the souls of 
their founders and of their immediate   
followers4 ,as ,eucken puts it3 ,to     
these founders the new kingdom was no   
vague outline and no feeble hope1 but   
all stood clear in front of them2 the   
kingdom was so real to their souls and  
filled them so exclusively that the     
whole sensuous world was reduced by them

 to a semblance and a shadow if they    
could not otherwise gain a new value    
from a superior power4 ,the new world   
could attain to such immediacy and      
impressiveness only because a regal     
imagination wrestled for a unique       
picture in the tangled heap of life1 and
 because it invested this picture with  
the clearest outlines and the most vivid
 colours4 ,thus the new world dawns on  
humanity with p4#aga fascinating power1 
rousing it out of the sluggishness of   
daily routine1 binding it through a     
corporate aim1 raising inspiring ardour 
through radiant promises and terrible   
threats1 and creating achievements      
otherwise impossible4 ,this prepared    
road into the kingdom of the invisible1 
this creation of a new reality which is 
no merely serene kind of play but a deep
 seriousness1 this inversion of worlds  
which pushes sensuous existence down    
into a distance and which prepares a    
home for man within the kingdom of      
faith--all this is the greatest         

achievement that has ever been          
undertaken and that has ever worked upon
 human soil4 444 ,their works seemed to 
carry within them ,divine energies2     
wonders surrounded their paths2 their   
life and being bridged securely the gulf
 between heaven and earth4#fa ,now1     
,eucken shows that it is of great       
importance to acknowledge these         
personalities in order that life may be 
brought into a safe track4 ,enough has  
already been said of the impossibility  
of finding a sufficiency for life and   
death within the span of ordinary       
existence4 ,and as this is so1 a whole  
span of past and present has to be taken
 into account4 ,the world cannot move a 
step towards the heights of the future  
without this4 ,the real future is the   
blend of what was and is forming the    
standard and the receptacle for what is 
to be4 ,we have already noticed how such
 a standard p4#agb evolves2 and how1    
when it is followed to its utmost       
limits1 it merges into the conception of

 ,god4 ,but as all this is a conception 
spiritual in its nature--devoid of flesh
 and blood as its clothing--it becomes  
extremely difficult for the majority of 
mankind to hold fast to its reality in a
 world where flesh and blood mean so    
much4 ,something more tangible is craved
 for by man as a proof of an over-world 
and of an over-personal life4 ,such     
proof men are able to obtain in the     
great religious personalities of the    
world without having to go through the  
intellectual processes of discovering   
the grounds of religion4 ,men are able  
to view this spiritual truth as they    
view a picture4 ,it becomes easy to     
understand how such personalities have  
been raised beyond all human valuations 
to a likeness to ,god and even to an    
equality with ,god4 ,such personalities 
were the highest conceptions which men  
could possess of the ,godhead4 ,this    
seems to have been a necessary stage in 
the evolution of the religious life as  
well as of religious conceptions4 ,and  

even to-day attention is not to be      
diverted from such personalities4 ,the  
question whether they were or were not  
gods has become meaningless4 ,what      
psychology is able to fathom the soul of
 any individual8 ,every attempt at      
doctrinal formulation states less than  
was present within the souls of such    
personalities4 ,but1 on the other hand1 
it does seem necessary1 p4#agc according
 to ,eucken's teaching1 to avoid        
confusing such personalities with the   
,all4 ,they were great2 they possessed  
elements above the world2 but none of   
them possessed the whole that is in     
existence4  ,the truth concerning these 
founders of religion seems to lie in the
 fact that they realised a depth of life
 beyond the world1 the intellect1 and   
the span of ordinary life4 ,it is this  
fact that needs to be brought           
prominently forward in our day4 ,and    
such a fact becomes an experimental     
proof of the presence and efficacy of   
the ,divine within the soul and points  

to an upward direction the              
total-movement of the world4 ,if such a 
fact does not succeed in holding for    
itself a primary place1 other subsidiary
 facts will colour and weaken its true  
spiritual content and value4 ,this is   
the road on which speculative and       
superstitious ideas have found an       
entrance into the historical religions4 
,when such is the case1 the spiritual   
reality is gradually weakened1 is       
lowered to the level of                 
intellectualistic dogma1 until it       
ultimately becomes1 though in the guise 
of religion1 the worst enemy which      
spiritual religion has to encounter4    
,all hard and fixed dogmatic settings of
 religion usurp the supremacy of the    
spiritual life itself4  ,eucken shows   
this in connection with religious       
institutions--institutions which were   
meant by their founders to be essential 
but p4#agd still subservient to the     
needs and aspirations of spiritual life4
 ,thus1 genuine religion is measured by 

a doctrinal standard or by a sacrament4 
,these may possess an incalculable value
 in religion1 when used as means and not
 as ends2 but they may1 and often do1   
issue in its degradation to a stage     
which is hardly a spiritual one4 ,every 
historical religion possesses some      
absolute truth1 but does not possess the
 whole truth2 and also each historical  
religion possesses some elements which  
have to pass away4 ,but this matter will
 be dealt with in a later chapter4  ,the
 main service of the historical         
religions is to bring home to us the    
fact that in the course of human history
 a spiritual life above the world has   
again and again dawned on mankind       
through the experiences and works of    
great personalities4 ,to realise        
intensely such a fact is to realise the 
fact that all this can happen again in a
 more concentrated form than is actually
 presented in the slow and toilsome     
effects of the results of the collective
 life of the community4  ,it may be well

 to refer here to ,eucken's             
classification of the religions of the  
world4 ,this classifications consists of
 the ,religions of ,law and the         
,religions of ,redemption4 ,the         
,religions of ,law maintain that the    
kernel of religion lies in the          
announcement and advocacy of a moral    
order which governs the world from on   
high4 ,god has revealed ,his will to    
man2 p4#age if man obeys1 rich rewards  
await him in a future life2 if he       
disobeys1 painful punishment is sure to 
follow4 ,man himself has to select one  
of the two alternatives1 and he believes
 himself able to choose4 ,the ,religions
 of ,redemption consider such a view    
false and superficial4 ,now1 there is no
 doubt that the ,religions of ,law are  
stages which are of value when men are  
incapable of grasping the difficulties  
and complexities of religion4 ,the whole
 of religion on this level of ,law is a 
replica of the relations which obtain on
 a smaller scale between a sovereign and

 his subjects1 or between a master and  
his slave4 ,authority is something      
purely external4 ,the two ,religions of 
,redemption--the ,indian and the        
,christian--seek the meaning of religion
 in a very different manner4 ,they both 
agree that human capability1 which seems
 so evident to the ,religions of ,law1  
is the most difficult and important of  
all questions4 ,they agree further that 
the essence of religion does not consist
 in guiding life for the sake of        
something that life is to participate in
 or to avoid in the future2 they agree  
that a change must happen within the    
soul in this world1 and that this change
 only comes about through the aid of a  
supernatural power4 ,but these two      
religions differ fundamentally in their 
different ways of looking at the world4 
,to the ,indian religions1 the existence
 of the world is an evil2 the world is  
itself a kingdom of illusions4 ,all in  
it is transient p4#agf and unreal2      
nothing in it has duration2 happiness   

and love are merely momentary1 and men  
are as two pieces of wood floating on   
the face of an infinite ocean which pass
 by one another1 never to meet again4   
,fruitless agitation and painful        
deception have fallen upon him who      
mistakes such a transient semblance for 
a reality and who hangs his heart upon  
it4 ,therefore it behoves man to free   
himself from such an unholy arena4 ,this
 emancipation will take place when the  
semblance is seen through as semblance1 
and when the soul has gained an insight 
right into the foundation of things4    
,then the world loses its power over    
man2 the whole kingdom of deception with
 its evanescent values goes to the      
bottom1 all the excited affections      
caused by the world are extinguished1   
and life becomes a still and holy calm2 
it reaches the depth of a dreamless     
sleep1 enters1 through its immersion    
into an eternal essence1 beyond the     
shadows2 it passes1 according to        
,buddhism in its most definite          

interpretation1 into a state of entire  
unconsciousness4#fb  ,how different a   
spirit from all this breathes in        
,christianity6 ,in ,christianity the    
world is good as far as it goes1 but it 
does not go far enough4 ,something of   
the revelation of the ,divine may be    
discovered within it1 but this is only a
 segment of a greater whole which comes 
to realisation within the soul4 ,here1  
the world is not cast away1 despite all 
its limitations1 but p4#agg is perceived
 as the only sphere where spiritual     
experience may exercise itself and draw 
out its own hidden potencies4           
,tribulation is to be found in the      
world2 but a standpoint above the world1
 gained by cutting a path right through 
the world1 is possible4 ,when such a    
standpoint is reached1 the world is seen
 as it ought to be seen and used as it  
ought to be used4 ,but this aspect of   
the meaning of the world in the         
,christian religion will be dealt with  
later4 ,it is sufficient to state here  

that ,eucken considers ,christianity    
superior to all other religions by      
virtue of the fact that it overcomes the
 world1 not by fleeing from it1 but by  
transforming it4 ,it views the physical 
world as a stage upon which the life of 
the spirit has to realise all its       
possibilities2 the world and all that is
 within it take a secondary place3 the  
primary place is now accorded to the    
world of ideals and values as these     
merge into love and the conception of   
the ,godhead4  ,the question of the     
finality of the ,christian religion in  
its purely historical sense has been    
discussed by ,eucken in his ,truth of   
,religion1 ,christianity and the ,new   
,idealism1 and ,knnen wir noch ,christen
 sein8 ,in these three works he arrives 
at the conclusion that no one religion  
has a claim to the name absolute        
religion1 because even ,christianity    
itself cannot be more than a partial1   
though the highest1 manifestation of the
 ,divine4 ,and what ,christianity has   

been and is in p4#agh itself as a force 
in the history of the ,western world    
cannot be the same as what it was in the
 personal experience of its ,founder4   
,it is not something which descended    
once and for all into the world1 and so 
remains its permanent inheritance4 ,it  
is the most priceless inheritance we    
possess2 but such an inheritance has to 
be discovered again and again4 ,all this
 cannot come about without calling up   
to-day the same spiritual energies as   
were needful for the tasks that were    
present when ,christianity started to   
conquer the world4 ,its aspects of      
world-denial and world-renewal render   
,christianity the very religion we need4
 ,it is the religion of religions1 but a
 statement of this fact does not mean   
the realisation of the fact4 ,the same  
energy and aspiration are needful to-day
 as in the days of yore4 ,christianity1 
whenever it has lived on its highest    
levels1 has struggled for two tremendous
 facts at least3 the insufficiency of   

the world and the regeneration of the   
world in the light of the ,divine4 ,it  
is not a repetition of what the ,founder
 said concerning religion4 ,what the    
,founder said cost him enormous labour  
to discover and to possess4 ,we shall   
gain so much and no more of the same    
spiritual substance as we put the same  
kind of energy in motion4 ,in order that
 we may unravel the complexities of our 
day1 a spirit similar to his spirit must
 become ours4 ,when such a spirit ceases
 to exist1 ,christianity will become    
merely a p4#agi name2 its power will    
have disappeared1 and men can delude    
themselves into believing that they     
possess it when in fact they are the    
possessors of but little of its spirit  
and of much of its form4 ,but the       
possession of the same spirit as that of
 ,jesus constitutes the further         
development of ,christianity1 and this  
further development is nothing other    
than what we have already seen--the     
experience and efficacy of an eternal   

order of things in the midst of all the 
changes of time4 ,thus we are thrown    
back once more1 not upon our bare       
individual selves1 but upon the presence
 of the ,divine within the spiritual    
life itself4 ,christianity is therefore 
not something that has been completed in
 the past1 but the highest mode of      
conceiving and of experiencing ,life in 
the present2 it becomes an inward1      
personal and spiritual experience2 and  
its duration and expansion depend upon  
the increase and depth of such a        
spiritual inwardness4          99       
99       99       99       99           
,,chapter ,,xi p4#ahj  ,,christianity   
,it has been noticed how ,characteristic
 or ,specific religion means the        
carrying farther of the implications of 
,universal religion4 ,it is not only    
necessary to know the grounds of        
religion1 as these reveal themselves    
within the conclusions of the intellect3
 we have to plant ourselves upon these  
grounds2 we must be what they mean4     

,thus1 religion becomes a personal      
task--something that can never be       
realised until the whole nature comes to
 constant decisions of its own and acts 
upon those decisions in the light of    
what has expressed itself in the form of
 those over-personal norms which have   
further developed into a conception of1 
and communion with1 the ,godhead4 ,we   
have noticed further1 how this essence  
of religion was realised in the lives of
 great personalities in history1 as well
 as in the religions which they helped  
to found4  ,eucken does not hesitate to 
affirm that the highest of these        
religions is the ,christian p4#aha      
religion4 ,the core of the ,christian   
religion consists1 as we have already   
noticed1 in its presentation of a       
world-denial and world-renewal in a far 
higher degree than any of the other     
religions1 and also in the fact that it 
presents the union of the human and the 
,divine in a clearer light than before4 
,we have noticed1 too1 how the ,indian  

religions had to condemn the world in   
order to penetrate to the very essence  
and bliss of religion4 ,mohammedanism   
affirmed the world in too strong a      
manner1 and its eternal world           
constituted a kind of replica of the    
present material world on an enlarged   
scale4 ,the ,jewish religion evolved    
through a series of stages which finally
 culminated in ,christianity4 ,the      
,roman and the ,greek religions         
presented too many pluralistic aspects  
to be able ever to reach the highest    
synthesis whereby the ,many found their 
meaning1 interpretation1 and value in   
the ,one4  ,although the ,christian     
religion cannot be designated as        
absolute religion1 still it may be      
designated as the highest and most      
perfect manifestation of the ,divine4   
,the meaning of the term absolute       
religion involves a conception          
impossible to maintain1 on account of   
the fact that in all religions some     
spiritual truth is discerned and        

realised4 ,the term absolute religion is
 also false on account of the fact that 
no religion can contain the whole that  
is to be revealed and experienced4      
,christianity p4#ahb is best valued when
 it is seen1 not as a completion of the 
revelation of the ,divine to man1 but as
 a revelation which has to be preserved1
 deepened1 and carried farther4 ,in the 
soul of the ,founder of ,christianity   
there was doubtless present far more    
than is expressed in the ,biblical      
records1 and far more than actually     
filtered into the individual and        
collective consciousness of the earliest
 ,christian communities4 ,but we cannot 
live on what has occurred in the life of
 any other individual or community      
except in so far as this enters also    
into our own individual and the         
collective consciousness4 ,we have      
already touched on this aspect of the   
impossibility of obtaining sufficient   
strength for the warfare of the present 
in anything that occurred in the past4  

,some measure of strength--and no       
psychology is able to say how much--can 
be obtained from a vision of the        
spiritual meaning and significance of   
the life of the ,founder4 ,but there is 
very great danger in looking here alone 
for the sole source of all the help we  
need4 ,the spiritual principles of      
,christianity have been operating in the
 world ever since the ,master presented 
the ,gospel which he lived and died for4
 ,the problem of ,christianity is thus a
 twofold problem4 ,on the one hand1 we  
have constantly to go back to the       
,fountain-head1 because it is here that 
the stream is purest4 ,but we have1 on  
the other hand1 to enter into the       
religious current which surrounds us2   
and this may be not so p4#ahc pure as it
 was at its source4 ,alien waters have  
entered into the current--waters of very
 different taste from those which even  
the ,founder expected4 ,these have      
doubtless polluted the stream4 ,but1 on 
the other hand1 good elements--primary  

and secondary--have entered into the    
deepest nature of ,christianity itself4 
,these have to be taken into account4   
,they have been necessitated by the new 
and ever more complex situations and    
conditions into which ,christianity has 
had to enter from generation to         
generation4 ,it was comparatively easy  
for ,christianity in its early          
beginnings to include within its compass
 the whole of life4 ,but by to-day life 
has branched off in so many new         
directions2 perplexing problems of      
knowledge and life have made their      
appearance4 ,we dare not dismiss these  
to a region outside the sphere of       
influence of ,christianity4             
,christianity1 if it is to remain and   
increase as a living force1 has to      
interpret these problems2 it has to help
 us to distinguish between the chaff and
 the wheat4  ,what1 then1 is the true   
meaning of ,christianity8 ,eucken shows 
that it is not possible to determine the
 nature of ,christianity without        

realising that the nucleus common to all
 religions lies in the fact that they   
manifest and represent a ,divine ,life1 
and that such a ,life in its inmost     
foundation is superior to its external  
configuration and activity1 and is able 
to withstand all the changes of time1   
and to p4#ahd maintain within itself1 in
 spite of all its curtailment through   
the human situation1 an eternal truth4  
,this nucleus lies deeper in            
,christianity than in any other         
religion4 ,but even ,christianity itself
 is not a pure spiritual nucleus4 ,much1
 as we have already noticed1 has        
gathered around it--much that reveals a 
lower grade of spirituality4 ,all this  
constitutes the clothing of             
,christianity4 ,the clothing has been   
changed again and again in the past4    
,what reason is there for affirming that
 it cannot be changed again8 ,it is     
therefore necessary to differentiate    
between the ,substance of ,christianity 
and its ,existential-form4 ,the         

,substance constitutes the fundamental  
,life superior to the world1 and has    
been present throughout the whole of the
 ,christian era2 and it is this         
,substance which has raised men beyond  
the merely human situation2 it is the   
,substance that has enabled men to      
overcome the world1 and afterwards to   
see the world from the standpoint of the
 ,divine4 ,in this work of              
differentiation we are dependent in a   
very large measure upon the results of  
knowledge4 ,such results do not grant us
 the ,substance of ,christianity1       
because this is something which has to  
be lived into in order to be possessed4 
,the transformation which occurs on     
account of a change in the              
,existential-form may indeed prove      
helpful to the spiritual nucleus itself1
 because it represents a truth of the   
intellect-a truth which does not        
conflict with any p4#ahe knowledge      
outside its own sphere4 ,there are many 
dangers to be discovered in this process

 of interpreting the spiritual nucleus4 
,a mode of interpretation whose meaning 
has very largely passed away is bound to
 prove injurious1 because it comes into 
sharp conflict with a newer and more    
comprehensive meaning1 and consequently 
,christianity fails to win the support  
of those who are acquainted with the new
 ,existential-form4 ,and even the       
individual who retains the old clothing1
 and looks upon it as being something of
 the same nature as the spiritual       
nucleus1 is in danger of basing a       
portion of his religion on a foundation 
of sand4 ,but1 on the other hand1 he who
 is aware of the flaws of the old       
,existential-form without having        
assimilated the ,spiritual ,substance   
which lies beneath it1 is in danger of  
drifting from religion altogether4 ,the 
only way of serving best and carrying   
farther the development of the          
,christian religion is to grasp and     
experience deeply the fact that the     
,spiritual ,substance is something      

entirely different from its form of     
existence4 ,its form of existence is an 
attempt to account for the ,substance2  
it consists of intellectual concepts4   
,and as with everything else in this    
world so with religion2 mere            
intellectual concepts change1 and cannot
 be more than receptacles used by the   
human mind to enshrine the things which 
are presented as meanings and values    
within the soul4  p4#ahf ,eucken pays   
great attention to the necessity of this
 process of differentiation between the 
two elements in ,christianity4 ,there is
 a need to-day of a new form of         
existence for ,christianity2 but the    
satisfaction of this need will not grant
 us the spiritual nucleus itself4 ,the  
spiritual nucleus is something to be    
gained not by means of knowledge1 but by
 means of love4 ,eucken goes so far as  
to state that the idea of love and love 
of one's enemy as presented in          
,christianity forms a new element for   
the redemption of the individual and of 

the race4 ,to grasp this idea and to    
penetrate into its nature is to solve   
all the problems of life and death4     
,this is the ,eternal element in the    
,christian religion4 ,it is found1 it is
 true1 in other religions2 but why      
should we look for it elsewhere when it 
blossomed with such divine glory in the 
life of the ,founder8 ,this is the      
highest spiritual synthesis conceivable4
 ,the world has known nothing greater1  
and nothing greater is to be known4     
,this is the ,eternal element in        
,christianity which has to be possessed 
and preserved and furthered4 ,if we ask 
the question concerning the success or  
failure of ,christianity in the future1 
the answer is to be found by answering  
the question1 ,is ,love to ,god and     
,love to man found within it to-day8 ,if
 we are able to answer in the           
affirmative1 we are thereby answering   
the question in regard to the future    
duration and conquests of ,christianity4
 ,and if it possesses p4#ahg this       

element deeply enough1 it can adopt any 
existential-form which appears true     
without any kind of alarm4 ,if we have  
to answer in the negative1 there is no  
guarantee as to persistence of          
,christianity in the future4 ,anything  
less than the spiritual nucleus of ,love
 is lacking in strength necessary to    
withstand the storms of the future4  ,we
 thus see that the essence of           
,christianity and its durability do not 
lie in any kind of theology3 it lies    
within the ,spiritual ,substance which  
has abode within it throughout the      
centuries4 ,here will the world find its
 peace and power2 here will all social  
complexities be solved2 here will the   
meanings and blessings of the spiritual 
over-world of goodness and love become  
the possession of man4 ,this is what    
,eucken means by contending that it is  
not the business of ,christianity to    
deal with social problems in any light  
but the light of ,infinite ,love4       
,without an experience of this deepest  

source of ,christianity1 we do not      
possess the equipment for doing anything
 more than patching and re-patching the 
evils of the world4 ,and all our        
patching1 when but a small span of time 
has passed away1 will leave the         
situation just as it was1 or probably   
worse4 ,every solution will give birth  
to a new complexity2 the world may be   
incessantly active in connection with   
the betterment of the social            
situation1'but we shall never heal the  
wounds of individuals and of nations    
until they are p4#ahh brought to the    
depth of the spiritual life revealed in 
,christianity as ,eternal ,love4 ,a warm
 love towards all humanity runs through 
,christianity2 it longs to redeem every 
individual2 it gives man a value beyond 
all special achievements and on the     
other side of all mental and moral      
deeds2 it has been the first to bring   
the pure inwardness of the soul to a    
clear expression4 ,but it has also1     
through the linking of the human to a   

,divine and ,eternal ,order1 raised life
 beyond all that is trivial and merely  
human with its civic ordinances and     
social interests4 ,he who1 with the best
 intention1 views ,christianity as a    
mere means for the betterment of the    
social situation1 draws it from the     
heights of its nature1 and deprives it  
of the main constituent of its          
greatness--the emancipation from the    
petty-human within the depths of the    
human itself4 ,it is essentially the    
nature of ,christianity that it         
transplants man into a new world over   
against the world that is nearest to our
 hands2 it has planted the fundamental  
conviction of ,platonism of the         
existence of an ,eternal ,order over    
against the world of ,time amongst a    
great portion of the human race1 and has
 given a mighty impetus to all effort4  
,but it has1 though it separated the    
,eternal from ,time1 brought it back    
again into ,time2 and through the       
presence of the ,eternal it has1 for the

 first time1 proposed to mankind and to 
each individual a fundamental inner     
renewal1 p4#ahi and through this has    
inaugurated a genuine history4#fc       
,acknowledging such a nucleus as        
constituting the very substance of      
,christianity1 ,eucken proceeds to show 
the necessity of preserving and         
unfolding the nucleus against the       
changes of ,time4 ,the nucleus has to be
 preserved over against ,nature4 ,it has
 been noticed in previous chapters how  
modern science has presented us with a  
view of ,nature immensely vaster than   
that presented in ,christian theology4  
,such a view has destroyed for ever a   
large number of the theological         
conceptions of the past4 ,the earth has 
been reduced to a subsidiary place      
within the cosmos2 and any attempt to   
return to the old conceptions is bought 
at too high a price4 ,a new mode of     
thought in regard to the interpretation 
of the physical universe has come to    
stay1 and the sooner the ,christian     

,church comes to an understanding with  
it the better for the ,church itself4   
,and this new mode may be gladly        
accepted1 because it cannot touch the   
nature and destiny of the soul of man4  
,we are not able to view the perfect    
circle of things1 but we are able to    
p4#aij trace a segment of it in the fact
 of the unmistakably cosmic character of
 the spiritual life4 ,the progressive   
intensifying of the ,life-process has   
made the fact abundantly clear that     
,nature is not the final reality it was 
supposed to be by the scientific mode of
 the past1 but that it signifies no more
 than a human vista of reality4 ,and1 as
 we have already observed in connection 
with the ,theory of ,knowledge1 the     
nature of that vista is determined by a 
mental process and a construction beyond
 ,nature4 ,nature appears as no more    
than an environment when once the power 
of ,eternal ,life has appeared within   
the soul4 ,an insistence on this power  
and its capacity has raised man to a    

level from which he recognises the      
priority of spirit in spite of all the  
palpableness of sensuous impressions4   
,man thus appears great as against      
,nature2 but there is more than enough  
to make him humble when he views himself
 in the light of that truth which       
constitutes the ,spiritual and ,eternal 
,substance of ,christianity4  ,not only 
do we find the two different elements   
present in the ,christianity of our day2
 they are also apparent in the          
presentation of ,christianity found     
within the ,gospels themselves4 ,the    
miraculous elements in the ,gospels     
exhibit a number of contradictions2 and 
an even more serious objection to them  
is the fact that they come into direct  
conflict p4#aia with the scientific     
interpretation of ,nature4 ,as ,eucken  
says3 ,to place a miracle in that one   
situation would mean an overthrow of the
 total order of ,nature1 as this order  
has been set forth through the          
fundamental work of modern investigation

 and through an incalculable fulness of 
experiences4 ,what would justify such a 
breach with the total mode of reality   
ought to appear to us with overwhelming1
 indisputable clearness4 ,has the       
traditional fact this degree of         
certainty1 and cannot it be explained in
 any other way8 ,who is able to assert  
this with entire assurance8 ,if the     
superiority of the ,divine was1 on this 
particular occasion1 to be proclaimed in
 a tangible manner1 why did all this    
happen for a small circle of believers  
alone1 and why did it not happen to     
others8 ,there seems1 however1 to have  
been necessary a certain state of the   
souls of the disciples to make them see 
what they thought they saw2 but in all  
this there is found a psychic and       
subjective factor in operation--a factor
 whose potency is very difficult to     
define and to mark its boundaries4 ,it  
would have been a fact of a wonderful   
nature if the souls of the disciples1   
from within1 became suddenly and without

 intermediary convinced of the          
continuation of the life and the        
presence of the ,master3 all this would 
have been no sensuous miracle--no break 
in the course of ,nature4 ,but we have  
to bear in mind how times of strong     
religious agitation and p4#aib          
convulsion are so little qualified to   
judge concerning external phenomena1 and
 how easily a psychic state solidifies  
into a supposed percept6 ,within and    
without ,christianity there are numerous
 examples of the sensuous appearance of 
a dead person being considered to be    
fully authenticated by the narrower     
circle of friends4 ,savonarola appeared 
more than a hundred times after his     
death1 but always to those whose hearts 
clung to him2 and to fifteen nuns of the
 convent of ,st ,lucia he gave the      
consecrated wafer through the opening in
 their grille4#fd  ,eucken shows that an
 inability to accept the miraculous     
element in the ,gospels need not prevent
 anyone from being the possessor of the 

,spiritual ,substance4 ,the spiritual   
content of ,christianity is a content   
which lies beyond the region of physical
 phenomena1 whether those phenomena are 
natural or are supposed to be           
supernatural4 ,christianity is dragged  
down to a lower level by confusing its  
mode of existence with its spiritual    
kernel4 ,religion is able to subsist    
without such aids simply because it has 
discovered the true wonder within the   
spiritual life itself4 ,we do not know  
what future investigations may reveal   
from the scientific side4 ,it may be    
that ,nature will appear more and more  
mechanical in many of its               
manifestations2 but even if this should 
prove to be the case1 it can produce no 
injury whatever to the nature p4#aic and
 content of spiritual life4 ,it may be1 
on the other hand1 that the scientific  
movement now proceeding in the direction
 of neo-,vitalism will produce results  
which will modify and even overthrow the
 mechanical conceptions of life1 and    

thus enable the future to construct a   
,metaphysic of ,nature4#fe ,the battle  
between these two schools of science is 
proceeding to-day4 ,but even if the     
final issue should be a decision in     
favour of mechanism1 the destiny of     
,christianity or of the human soul does 
not depend upon such a decision4 ,if the
 issue should turn in favour of the     
vitalistic conception1 great gains are  
bound to accrue to religion2 for thus a 
warrant for a belief in a reality higher
 in nature than what is termed physical 
will be established and shown to be at  
work in the origin and constant becoming
 of physical phenomena4 ,the main point 
for us to-day is to hold fast to the    
superiority of spiritual life to all    
that we know concerning the physical    
universe4 ,unless this is done1 we shall
 lose the deeper inward connections of  
life1 and shall be in danger of sinking 
back to the level of naturalism--a level
 from which the culture and religion of 
the ,western world have partially       

emerged4 ,further1 the spiritual nucleus
 of ,christianity p4#aid must be        
preserved over against the changes of   
history4 ,changes in human society      
threaten ,christianity more directly    
than even the changes of ,nature4 ,these
 changes1 in so far as they are judged  
by a spiritual standard to be good1 can 
be accepted by ,christianity1 but only  
on the presupposition that ,christianity
 has learned how to differentiate       
between its ,eternal ,substance and its 
temporal form of existence4 ,the mere   
flow of the events of ,time is          
insufficient to produce a religion of   
substance and duration1 for here we are 
dependent upon the content of the       
moment4 ,this aspect has been already   
dealt with in the chapter on ,religion  
and ,history4#ff ,a similar necessity   
for differentiating between the ,eternal
 and the temporary which ,eucken        
enforced in regard to ,christianity     
applies in his view to all the movements
 of the world4 ,whatever                

form--scientific1 philosophical1 social1
 theological--these movements may take1 
they have all to find their meaning in a
 ,standard which is ,eternal4 ,whenever 
such a ,standard has been recognised1   
mankind was able to move in an upward   
direction2 whenever it was absent1 the  
complexities of knowledge and life      
increased and had no light to reflect   
upon themselves1 and no power to p4#aie 
raise themselves to a higher plane4     
,when the ,eternal and ,substantial is  
present at the governing centre of life1
 all of reality that can possibly       
present itself to man is viewed in an   
entirely different light4 ,great        
spiritual movements cannot possibly     
arise from any shallower source4 ,there 
must be present in all such movements a 
consciousness of something of ,eternal  
value1 and a faith in the possibility of
 attaining a higher grade of reality in 
the midst of all the fragmentary factors
 which present themselves4 ,religion is 
thus viewed as a movement which takes   

place not by the side of life1 but      
within life itself4 ,a power of         
immediacy grows within the soul2 it is  
now able to sift and winnow1 to select  
and to reject2 it is able to penetrate  
into the difference between first and   
second things1 and to relegate all minor
 things to their lower sphere4#fg  ,it  
is of no avail to ignore this           
difference2 and neither is it of any    
avail to ignore the difference between  
the old and the new existence-forms of  
,christianity4 ,the old and the new     
conceptions cannot possibly flow        
together4 ,one mode has to take a       
primary place1 and the other a secondary
 place4 ,the old intellectual           
presentation of ,christianity has1 in   
many ways1 become inadequate4 ,but      
p4#aif still it cannot be thrown        
overboard in any light-hearted manner1  
if for no other reason than that it has 
grown along with the growth of the      
,spiritual ,substance itself4 ,some kind
 of shock1 and even loss1 may be        

temporarily experienced in parting with 
it2 but this is a process that has to be
 passed through2 and once it is passed  
through1 the new clothing of            
,christianity cannot but help man to see
 a richer meaning in the ,eternal4 ,it  
may not fit quite so compactly for a    
time2 it may not merge easily with the  
,spiritual ,substance4 ,we are far less 
comfortable in a new suit of clothes    
than in an old one2 but comfort is not  
the only criterion in regard to the     
things of the body or of the soul4      
,there may be a need for a change1 and  
our needs are of more significance than 
our comforts4 ,the change from old to   
new can be accomplished when the        
difference of ,substance and ,form is   
clearly perceived1 and when the         
,substance is preserved in the midst of 
the change4 ,this is one of the greatest
 tasks set to the ,christian ,church    
to-day1 and no one is competent to      
undertake it if he has not experienced  
in the very depth of his own soul the   

meaning of the ,eternal as the essence  
of the ,christian religion4 ,eucken has 
grasped this truth in an unmistakable   
manner2 and he sees nothing but disaster
 for religion in any attempt to present 
a new clothing at the expense of        
ejecting the ,eternal kernel4 ,but still
 he insists that in p4#aig theology the 
claims of the new forms are             
overwhelmingly necessary and just4      
,when we turn to ,eucken's conception in
 connection with the place of the       
personality of the ,founder in the      
,christianity of the present1 we are    
treading on very difficult ground4 ,this
 is a question which cannot be decided  
by the cold1 calculating intellect4     
,without a doubt1 there is here         
something unique in the history of the  
world--something which no psychology can
 fathom and no logic can construct into 
exact propositions4 ,but here once      
again1 the two elements--the ,spiritual 
,substance and its ,form--are apparent  
in the life of the ,founder1 and in our 

conceptions concerning his life and     
death4 ,but we need not fear that any   
real loss will accrue if we hold fast to
 the indisputable fact of the presence  
of a divinity within his life--a        
divinity which has to be repeated on a  
smaller scale in our own lives before we
 are ever able to have even a glimmer of
 it4 ,it is out of such a spiritual     
experience that the life of the ,master 
can gain its real value and significance
 for us4 ,but in the past there has been
 a tendency to see a good deal of this  
significance in theological             
constructions which have now ceased to  
contain any genuine meaning4 ,at the    
best these constructions could never    
mean more than the best intellectual    
presentations of good men4 ,something   
besides them--deeper than them all--had 
to appear before any soul could be      
p4#aih converted to the things of       
,eternal ,life4 ,here ,eucken shows that
 metaphysical concepts such as the      
,trinity have tended to become purely   

anthropomorphic and mythological1       
probably necessary at a certain level of
 religion1 but which have now been      
superseded by truer conceptions of life 
and existence4 ,there is no longer any  
meaning in asking whether the ,founder  
was a mere man or a ,god4 ,he was an    
intermediate reality between the two4   
,to measure the depth and content of his
 soul is a presumption of shallow minds2
 to determine in a speculative manner   
the exact nature of his divinity1 and to
 formulate imposing doctrines out of all
 this is quite as presumptuous4 ,it is  
sufficient for us to know that he       
overcame the world1 that the ,godhead   
dwelt in a form of immediacy within his 
soul4 ,all this is an experimental proof
 of the working of the ,divine upon the 
plane of ,time4 ,but such ,divine breaks
 in pieces if it is subjected to exact  
determinations4 ,some account of it we  
must have3 the understanding demands    
this2 but that account must include what
 the best light of knowledge has to     

throw on the subject4 ,but when all is  
said1 something infinitely greater      
remains unsaid1 and yet to be           
experienced--something that requires the
 soul to exert itself in order to       
experience what all this means4 ,when   
face to face with the meaning and value 
of the life and death and spiritual     
resurrection p4#aii of the ,founder of  
our ,christianity1 we are face to face  
with an eternal reality revealed within 
the soul of the son of man4 ,at such a  
depth of our nature1 the petty questions
 concerning how much or how little was  
present disappear into the background of
 life1 and we are able through such a   
vision to pass to the ,father4 ,when    
emphasis is laid on such a fact as this1
 ,christianity will again become a      
religion of the spirit--a religion which
 will unite all mankind at a point of   
unity beneath all close intellectual    
determinations and differences4 ,and    
,eucken points out that it is not in the
 life of ,jesus alone that we can obtain

 such a vision4 ,but we do not gain the 
vision by merely saying this4 ,if we    
know of any other character who was so  
much and who did so much1 probably we   
shall obtain there what we need4 ,but in
 the ,western world at least we do not  
know any such character2 the essence of 
his life and personality has been always
 connected with the conception of ,god4 
,but this is not the sole conception    
and1 as ,eucken says1 we cannot bind    
ourselves entirely to this one point in 
,christianity4 ,the narrow paths which  
lead to religion are many2 we have to   
draw help from all quarters where the   
,divine has been revealed4 ,but the     
danger lies in merely knowing so many   
such paths while walking on none of     
them4 ,the personality of ,jesus will   
remain in ,christianity1 and the world  
in its darkness will turn again and     
p4#bjj again to that palpable proof of  
the ,divine seen on such a summit1 and  
endeavour to scale the same everlasting 
hill of ,god4 ,here we find a human life

 of the most homely and simple kind1    
passed in a remote corner of the world1 
little heeded by his contemporaries1    
and1 after a short blossoming life1     
cruelly put to death4 ,and yet1 this    
life had an energy of spirit which      
filled it to the brim2 it had a         
,standard which has transformed human   
existence to its very root2 it has made 
inadequate what hitherto seemed to bring
 entire happiness2 it has set limits to 
all petty natural culture2 it has       
stamped as frivolity1 not only all      
absorption in the mere pleasures of     
life1 but has also reduced the whole    
prior circle of man to the mere world of
 sense4 ,such a valuation holds us fast 
and refuses to be weakened by us when   
all the dogmas and usages of the ,church
 are detected as merely human           
organisations4 ,that life of ,jesus     
establishes evermore a tribunal over the
 world2 and the majesty of such an      
effective bar of judgment supersedes all
 the development of external power4#fh  

,we may bring this chapter to a close by
 once more pointing out ,eucken's       
insistence on the ,spiritual ,substance 
of ,christianity and the need of a new  
,existential-form4 ,the ,substance was  
present in the life of the ,founder2    
mankind has to turn to that fact for one
 of p4#bja the experimental proofs of   
the ,divine4 ,but such a fact is not    
sufficient4 ,it is something which      
happened in someone else1 and not in    
ourselves4 ,the fact is to serve as an  
inspiration that something similar shall
 and can happen in ourselves4 ,when this
 is realised1 we become conscious of the
 power of the ,divine within the soul2  
and the problems of our own day are seen
 and interpreted in the same spirit as  
that in which ,jesus faced and          
interpreted the problems of his day4    
,such a spiritual experience will become
 a power to use all the good of life1   
and thus sanctify it in the very using  
of it4 ,the over-personal norms and     
standards have now become our own       

possession2 they enable us to see the   
world as it ought to be seen and to work
 for the realisation of the vision2 and 
the norms mean even more than this1 for 
we have already seen that they point to 
something beyond themselves and yet     
continuous with themselves4 ,they point 
to ,infinite ,love as the very essence  
of the ,godhead4 ,the reality of the    
over-individual norms and the conception
 of the ,divine as ,infinite ,love thus 
induce in us a conviction of the        
possibility of an evolution of the      
spirit and of a reality beyond sense and
 time4 ,the ,eternal thus enters into   
,time and overcomes ,time4 ,this is     
,eucken's final conclusion in regard to 
the ,christian religion and the destiny 
of man4 ,but all this has to be         
experienced before it p4#bjb can be     
realised4 ,the task to-day is to work   
energetically1 to labour with a free    
mind and a joyful courage1 so that the  
,eternal may not lose its efficient     
power by our rigid clinging to temporal 

and antiquated forms1 so that what we   
have recognised as human may not bar the
 way to the ,divine as that ,divine is  
revealed in our own day4 ,the conditions
 of the present time afford the         
strongest motives for such work4 ,for   
once again1 in spite of all the         
contradictions which appear on the      
surface of things1 the religious problem
 rises up mightily from the depth of    
life2 from day to day it moves minds    
more and more2 it induces endeavour and 
kindles the spirit of man4 ,it becomes  
ever plainer to all who are willing to  
see that mere secular culture is empty  
and vain1 and is powerless to grant life
 any real content or fill it with       
genuine love4 ,man and humanity are     
pressed ever more forcibly forward into 
a struggle for the meaning of life and  
the deliverance of the spiritual self4  
,but the great tasks must be handled    
with a greatness of spirit1 and such a  
spirit demands freedom--freedom in the  
service of truth and truthfulness4 ,let 

us therefore work together1 let us work 
unceasingly with all our strength as    
long as the day lasts1 in the conviction
 that 'he who wishes to cling to the    
,old that ages not must leave behind him
 the old that ages' 7,runeberg71 and    
that an ,eternal of the real kind cannot
 p4#bjc be lost in the flux of ,time1   
because it overcomes ,time by entering  
into it4#fi  ,eucken is aware of the    
various ,life-systems which present     
themselves on every side as             
all-inclusive4 ,but he sees no hope for 
a real spiritual education of mankind   
until every ,life-system shall seek for 
a depth beyond the natural man and all  
his wants4 ,and such a movement is      
visible amongst us to-day4 ,it needs to 
be possessed and proclaimed4 ,the       
redemption of the world depends upon its
 success4 ,the ,christian religion is   
such a ,gospel4 ,but a movement towards 
a more essential and soul-stirring      
culture--to a progressive superiority of
 a complete life beyond all individual  

activities--cannot arise without        
bringing the problem of religion once   
more to the foreground4 ,our life is not
 able to find its bearings within this  
deep or to gather its treasures into a  
,whole unless it realises how many acute
 opposites it carries within itself4    
,life will either be torn in pieces by  
these opposites1 or it must somehow be  
raised above them all4 ,it is the latter
 alone that can bring about a thorough  
transformation of our first and shallow 
view of the universe as well as the     
inauguration of a new reality4 ,man has 
emerged out of the darkness of nature   
and remains afflicted with the          
afflictions of nature2 yet at the same  
time1 with his appearance upon the earth
 the darkness begins to illumine1 and   
p4#bjd 'nature kindles within him a     
light' 7,schopenhauer72 he who is a mere
 speck on the face of a boundless       
expanse can yet aspire to a             
participation in the whole of ,infinity2
 he who stands in the midst of the flux 

of time yet possesses an aspiration     
after infinite truth2 he who forms but a
 mere piece of nature constructs at the 
same time a new world within the        
spiritual life over against it all2 he  
who finds himself confined by           
contradictions of all kinds1 which      
immediate existence in no way can solve1
 yet struggles after a further depth of 
reality and after the 'narrow gate'     
which opens into religion4 ,through and 
beyond all the particular problems of   
life and the world1 it behoves us to    
raise the spiritual life to a level of  
full independence1 to make it           
simultaneously superior to man as an    
individual and to bring it back into his
 soul4 ,when this comes to be there is  
at the same time a transformation of his
 inmost being1 and for the first time he
 becomes capable of genuine             
greatness4444 ,these final conclusions  
strengthen the aspiration after a       
religion of the spiritual life4444 ,such
 a religion is in no way new1 and       

,christianity has proclaimed it and     
clung to it from the very beginning4    
,but it has been interwoven with        
traditional forms which are now seen    
through by so many as pictorial ideas of
 epochs and times4 ,earlier times could 
allow the ,essence and the ,form to     
coalesce without discovering any        
incongruity in this4 ,but the p4#bje    
time for doing this has irrevocably     
passed away4 ,the human which once      
seemed to bring the ,spiritual and      
,divine so near to man has now become a 
burden and a hindrance to him4 ,a keener
 analysis1 a more independent           
development of the ,spiritual and       
,divine1 and1 along with this1 the truth
 of religion1 do not succeed in reaching
 their full effects if religion is      
looked upon as merely something to      
protect individuals1 instead of as that 
which furthers the whole of humanity    
--as that which is not merely a succour 
in times of trouble and sorrow but also 
as that which guarantees an enhancement 

in work and creativeness4 ,the situation
 is difficult and full of dangers1 and  
small in the meantime is the number of  
those who grasp it in a deep and free   
sense1 and who yet are determined to    
penetrate victoriously into it1 so that 
the inner necessities of the spiritual  
life may awaken within the soul of man4 
,whatever new tasks and difficulties lie
 in the lap of the future1 to-day it    
behoves us before all else to proceed a 
step upward in the direction of the     
summits and to draw new energies and    
depths of the spiritual life into the   
domain of man2 for this kind of work    
will prevent the coming of an 'old age' 
upon humanity and will breathe into its 
soul the gift of ,eternal ,youth4#gj    
99       99       99       99       99  
,,chapter ,,xii p4#bjf  ,,present-,,day 
,,aspects ,,of ,,philosophy ,,and       
,,religion   ,in this chapter some of   
the most important problems of the      
present day will be touched upon in the 
light of ,eucken's ,philosophy of       

,religion4 ,reference has already been  
made to ,eucken's account of the        
limitations of various ,life-systems1 of
 their struggle with one another1 and of
 the necessity for a religious synthesis
 which will include their most important
 results within itself4#ga ,the answer  
as to the possibility and necessity of  
such a synthesis constitutes the kernel 
of ,eucken's ,philosophy of ,religion4  
,he has succeeded in a remarkable manner
 in assessing the results of science1   
philosophy1 sociology1 art1 and         
religion4 ,in them all he has discovered
 the presence of a reality which is     
non-sensuous in its nature1 and1 which  
reveals itself p4#bjg in judgments of   
value that carry within themselves their
 own necessity and self-subsistence4    
,this is his conclusion in regard to the
 work of the spirit of man on whatever  
plane of knowledge or experience that   
spirit works4 ,man's spirit has to carry
 all its knowledge and experience into  
its own conative spiritual potencies4   

,we thus see that everything becomes an 
aid to the unfolding of an ever greater 
degree of reality within the spirit of  
man4 ,it is then within the spirit of   
man that everything finds its           
interpretation and value4 ,whatever     
interpretation is given to anything     
apart from the union of the whole       
potency and cognition of man's spirit is
 only a partial interpretation4 ,and it 
is in the failure to recognise this     
truth that so many ,life-systems have   
set themselves against the higher       
aspects of philosophy and religion4 ,the
 most important question has not been   
asked3 ,what is the relation and value  
of all results in connection with the   
deepest potency and necessity of man's  
spirit8 ,are these results capable of   
enriching that spirit of man when he    
becomes conscious of them8 ,these are   
the questions which ,eucken continually 
asks and answers in his great works2 and
 it is this fact which makes his        
teaching so valuable and superior to all

 the ,life-systems of our day4 ,it is   
difficult to think of any aspect of     
experience which ,eucken has left out of
 account4 ,he has not1 indeed1          
interpreted p4#bjh in detail all the    
,life-systems in vogue1 and no human    
being is capable of achieving such a    
task2 but he has clearly perceived the  
flaws which lie in them all4 ,and this  
discovery of his has revealed a flaw    
common to them all4 ,that flaw consists 
in ignoring the presence of a spiritual 
life as the great workshop where every  
form of reality finds its truest        
meaning4 ,this flaw is so serious in    
that several ,life-systems have thus    
over-estimated the importance of their  
results by neglecting to take into      
account the potentialities and          
necessities of man's spirit4 ,let us1   
then1 try to trace this defect in       
connection with some of the most        
important ,life-systems in vogue to-day4
 ,when the various systems of ,idealism 
are estimated1 they seem to present     

aspects of reality with vast portions of
 human potencies and experiences left   
out of account4 ,absolute ,idealism is  
based upon the demands and implications 
of logic4 ,its doctrines would have     
taken a very different colouring had it 
considered that the necessities of      
,logic have to be adjusted to the       
necessities of ,life4 ,such systems are 
of little value to the soul1 because the
 needs of the soul were not taken into  
account when they were formulated4 ,this
 fact was the main cause of the late    
,professor ,james's rebellion against   
all forms of ,absolute ,idealism4 ,he   
felt that they bore no relationship to  
human life and its needs1 and           
consequently could not exercise any     
important p4#bji influence on life2 they
 could not move the will1 for no        
possibility of reaching the ,absolute   
was offered to man4 ,all the conclusions
 were in the realm of an intellectual   
universal and not in the realm of       
spirit4 ,they must be unreal in the     

highest sense on account of this very   
failure4 ,they have presented their     
half-gods as realities outside ,nature1 
human nature1 the pressing ideals of    
life1 and even ,god ,himself4  ,eucken  
shows that any true ,life-system has to 
start with ,life itself4 ,there may be  
interpretations needful which have no   
implications for ,life1 and these have a
 right of their own2 but when such      
interpretations are carried further1    
when the subject who knows such         
interpretations and who uses them is    
taken into account1 then the            
interpretations found on this level are 
something quite different from what they
 were when the whole spirit of man was  
not taken into account4 ,eucken         
consequently comes to the conclusion    
that philosophy has not completely      
fulfilled its vocation until it has     
become a philosophy of ,life--until the 
truest meaning of every object is       
discovered in its relation to all the   
necessities of the spirit4 ,and it is   

here that his teaching comes into       
conflict with so much that goes by the  
name of ,idealism4 ,how can any system  
be more than a half-truth when its final
 meaning is presented with but little   
attention to the highest aspect we know 
in the world --to human life in its     
struggles and conquests1 p4#baj in its  
living and loving1 and its forward      
movement towards some distant goal8 ,the
 special value of ,eucken's teaching    
lies1 then1 in the fact that it         
interprets what happens1 can happen1 and
 ought to happen within life itself4 ,no
 system which leaves out the soul with  
its possibilities is complete4 ,this has
 been done too often in the past1 and is
 being done to-day4 ,is it1 then1 a     
wonder that philosophy has given so very
 little help to ,life in its complex    
problems without and its sharp opposites
 and contradictions within8 ,life is    
more and needs more than a philosophy of
 words1 devoid of power1 can offer it4  
,life1 when at its best1 believes in the

 all-power of its own spiritual potency2
 it has faith in the possibility of     
ascent from height to height1 as well as
 in the possibility of an incessant     
progress not only of individuals but of 
the whole of mankind4#gb ,a ,system     
stands or falls according as it is able 
to conceive of ,life in such a manner4  
,and ,eucken has done this as probably  
no other living philosopher has done it4
  ,if we turn to ,immanent ,idealism1 we
 discover the same failure4 ,it         
emphasises the presence within          
consciousness of what is idealistic and 
noble1 but it leaves out the objective  
and imperative character of what is     
present4 ,it also forgets that the      
possession of ideals as ideas is only   
the initial stage of such ideals        
becoming a very portion p4#baa of the   
deepest substance of soul itself4 ,we   
may deceive ourselves even with the     
contemplation of the best ideals2 they  
can never become truly ours until the   
will is set in motion and the whole     

nature is stirred to its depths in order
 to press forward to what it perceives  
as having infinite value4 ,something has
 inevitably to happen within the depth  
of the soul before its real creation can
 advance4 ,eucken here1 again1 has      
perceived this truth and presents it    
everywhere with great power4 ,his       
,philosophy is an ,activism of the most 
powerful type4 ,he is aware that to know
 and to be are so far apart4 ,but his   
,activism is not a mere movement of the 
individual's will1 brought forth by     
anything that has grown within it as a  
private inheritance4 ,the ,activism is  
started and kept going on its course by 
the over-personal norms and values      
already referred to4 ,it is the union of
 norm and will that constitutes the full
 action4 ,life's greater meaning and    
value is1 therefore1 not a ready-made   
possession2 it is rather something      
already possessed1 and a vision of      
something more in the distance to be    
possessed4#gc ,the presence of the      

,divine within the soul is not the same 
prior to the search and after the       
search4 ,this is p4#bab one of the most 
distinctive features of ,eucken's       
teaching1 and constitutes a necessary   
supplement to certain presentations of  
,immanent ,idealism prevalent in various
 forms to-day4  ,when we pass to        
,materialism in its various forms1 we   
find ,eucken conscious of its poverty   
and its caricature of life4 ,it is      
caused by excessive absorption in the   
sensuous object with all its manifold   
relations4 ,but it is possible to       
believe in all that it states2 for it   
can never really say anything concerning
 the deeper meaning of spiritual life if
 for no other reason than that it cannot
 penetrate into life's deeper           
experiences4 ,it is a stage in human    
thought which is passing away4 ,what    
will become of it after ,professor      
,haeckel's passing is difficult to      
imagine4 ,one thing at least is certain3
 as a complete system of the universe or

 of life it is doomed4#gd ,a mechanical 
interpretation of the universe is       
legitimate3 we may have to adopt more of
 such interpretations in the future4    
,but there is no need for any alarm from
 the sides of philosophy and religion4  
,their citadel is not built upon a      
thing1 but upon a thought2 and the gap  
between the two increases in the degree 
in which our knowledge of ,nature and   
,man increases4 ,eucken has many great  
things to say on this subject in his    
larger works4 ,doubtless he would agree 
with some of the p4#bac advocates of    
,naturalism in regard to the meaning of 
the physical universe1 but such         
agreement would not be an admission that
 all had been said that could be said   
concerning the need and the possibility 
of a ,metaphysic of ,life4  ,the one    
word ,more constitutes all the          
difference4 ,this ,more1 with ,eucken1  
is the beginning of a new order of      
existence and of value where the        
physical order ends4 ,his work consists 

in interpreting this ,more1 and we have 
already seen whither the ,more leads us3
 it leads us into spiritual norms and   
their values1 and these in their turn   
led us into ,infinite ,love in the      
,godhead4 ,the failure to see the value 
of all this is due to the inattention of
 the advocates of ,naturalism in regard 
to the non-sensuous structure of mind3  
the ,thing and its relations monopolise 
them so completely that they are blind  
to every reality non-sensuous in its    
nature1 although they possess some      
amount of such reality in their very    
knowledge and adoration of the ,thing4  
,our troubles will continue to          
accumulate1 and the prospect of the     
future will grow extremely dark1 if the 
grip which physical things have on the  
world to-day be not relaxed4 ,the very  
physical powers which we have helped to 
create1 and which hitherto have proved  
of service to men1 will mean our        
destruction unless something of the     
,more which is beyond them be found as a

 possession and an activity within the  
governing centre of life4 ,this is      
,eucken's p4#bad plea over against the  
various forms of the ,naturalism and    
,materalism of our day4 ,these are not  
enough for man4 ,but man is so slow in  
recognising this fact4 ,the appeal of   
,spiritual ,idealism is considered to be
 something which is vague and useless4  
,our deepest reality and the source of  
all true energy have been robbed of     
their efficacy by our absorption in     
scraping together physical elements of  
chaff and dust4 ,how often does ,eucken 
show our dire poverty in the midst of   
all this external plenty6 ,the          
all-sufficiency of all forms of         
,naturalism condemns itself through its 
failure to pass beyond itself4 ,had     
there not been some who did pass beyond 
the ,thing and its relations the        
spiritual values of the race would have 
been annihilated4 ,as soon as we demand 
to pass beyond mere awareness to a      
genuine knowledge1 we discover our      

deplorable poverty1 and must confess    
that what is termed certain seems on    
clearer investigation to rest upon a    
totally insecure foundation4#ge ,it is  
not natural science itself which leads  
to naturalism1 for1 indeed1 no natural  
science could arise if reality exhausted
 itself in the measurements of          
naturalism2 but it is rather the        
weakness of the conviction of the       
spiritual life2 it is the failure of    
certitude in regard to the presence of a
 spiritual existence2 it is the         
unclearness concerning the inner        
conditions of all mental and spiritual  
activity which a shallow and popular    
philosophy p4#bae presents--it is all   
this which turns natural science into a 
materialistic naturalism4#gf ,the       
strength of materialistic monism does   
not lie in any proof of there being     
nothing but mechanism in this wide      
universe1 but in its energetic          
propaganda against certain traditional  
theological forms of ecclesiastical     

religion--forms which are rapidly being 
disowned by the leaders of religious    
thought4 ,even monism concedes that it  
is better being good than bad1 better   
being sane than mad4 ,this concession1  
and the attempt to live according to it1
 constitute a proof of the presence in  
some form of a non-sensuous reality and 
value in the constructions of           
materialistic monism itself4 ,hence1    
,eucken's conception of spiritual life  
cannot be got rid of after all4 ,it will
 remain so long as men live above the   
animal level and strive to ascend to    
something higher still4  ,when the      
neo-,kantian movement is examined1 we   
find that its long and honourable       
history presents us with gains which    
cannot be measured4 ,but we have already
 noticed that in so far as this movement
 has specialised within the domain of   
the connections of mind and body1 and   
has attempted to reduce psychology to   
the limits of the relations between the 
two1 it is largely outside the inner    

meaning and value of the life of        
consciousness4 p4#baf ,its work has     
proved useful in many important         
respects4 ,it has made man realise that 
the connection of body and mind is not  
so simple a matter as materialistic     
naturalism would lead us to suppose2 and
 it has shown1 on the whole1 the        
impossibility of reducing consciousness 
to mechanical elements4 ,even in the    
various forms of psycho-physical        
parallelism the factor of mind and      
meaning stands apart in its origin from 
the factors of bodily movement4 ,but    
neo-,kantianism has developed on higher 
lines than those of physiological       
psychology4 ,it has dealt with the      
presence of an inner world of thought--a
 world of values and judgments of       
values1 of norms1 imperatives1 and      
ideals--realities which are not         
presented in any scheme of natural      
science4 ,it is impossible to read such 
a great book as the late ,professor     
,otto ,liebmann's ,analysis der         

,wirklichkeit#gg without discovering    
this truth4 ,in this great work1 as well
 as in his ,gedanken und ,thatsachen1   
,liebmann shows how man is more than a  
natural product4 p4#bag ,natural        
science1 he tells us1 is a very useful1 
and1 indeed1 an indispensable handmaid  
to philosophy1 but it is in no manner   
the first1 the deepest1 the most        
original basis of philosophy4#gh        
,liebmann's successors1 especially      
,windelband1 ,rickert1 ,mnsterberg1     
,adickes1 and ,vaihinger1 work on       
similar lines4 ,and there is a great    
deal in ,eucken's teaching which tends  
in the same direction4 ,but he goes a   
step further than all the neo-,kantians4
 ,we have already noticed how he gives  
judgments of value and spiritual norms a
 cosmic significance4 ,he finds that    
when these norms and values have        
awakened with great clearness within    
man's spirit they inevitably lead to the
 conception of the ,godhead4 ,and it is 
in this work that ,eucken's ,metaphysic 

of ,life becomes a religious metaphysic4
 ,as values and norms mean so much when 
a reality is granted them by the truest 
of the neo-,kantians1 they come to mean 
infinitely more when they are           
acknowledged as somehow constituting the
 foundation and the acme of all         
existence4 ,eucken's main desire is to  
establish such norms and values beyond  
the possibility of dispute and beyond   
the constant changes of ,life-systems4  
,they mean for him what is present      
within their spiritual content as a     
realisation as well as the ,more to     
which they still point4 ,his teaching is
 not contradicted by anything in the    
neo-,kantian movement2p4#bah he accepts 
its transcendental reality and lifts it 
out of the realm of individuality and of
 history into a cosmic realm4 ,after    
having followed the implications of the 
neo-,kantian movement so far1 he feels  
compelled to take the next step4 ,for   
unless that next step is taken1 some of 
the deepest potencies of human nature   

fail to come to flower and fruit4 ,when 
the step is taken1 they do blossom and  
bear fruit4 ,is not this a sufficient   
justification for taking the next step8 
,it is2 for man cannot allow any potency
 of his being to remain dormant without 
suffering a loss2 and on this highest   
level of all the loss must be           
incalculable4 ,thou hast created us for 
,thyself1 and our heart will never find 
its rest until it rests on ,thee4 ,that 
confession of ,augustine is ,eucken's   
confession also2 and it is the          
implication which such a confession     
contains that constitutes the           
significance of his message to the      
world4 ,he is in the line not only of   
the philosophers but of the prophets and
 the mystics4 ,the ladder of knowledge  
reaches1 like ,jacob's ladder1 up to    
heaven itself--to that pure atmosphere  
where knowledge1 merged in a deeper     
reality1 becomes something so different 
from what it was before4 ,an eternal    
blessedness has now become the          

possession of man4  ,eucken has a great 
deal to say regarding the ,historical   
,life-systems of the present day4 p4#bai
 ,he is aware that the neglect by       
,german thinkers of the fundamental     
importance of ,hegel's teaching on this 
question has meant a heavy loss4 ,that  
loss is already perceived1 and ,hegel's 
value in the realm of the ,philosophy of
 ,history is being rediscovered4 ,men   
are more and more feeling the necessity 
of conceding a validity and objectivity 
to the concepts of ,history4 ,the work  
of the late ,professor ,dilthey#gi in   
this respect is of great importance1 and
 has strong affinities with ,eucken's   
teaching on the same subject4 ,but      
,dilthey's objectivity and validity     
stopped short of religion in the sense  
in which religion is presented by       
,eucken4 ,dilthey gave the norms of     
,history a transcendental objectivity   
and considered them sufficient for man4 
,but ,eucken1 as already stated1 while  
granting all this and even insisting    

upon it1 finds that the norms of        
,history do not include the whole that  
human nature needs4 ,the next step has  
to be taken whereby a reality is        
revealed beyond the confines of the best
 collective experiences of the human    
race4 ,once more1 we are landed in the  
conception of the ,godhead4 ,the step   
became inevitable1 because the best     
p4#bbj historical concepts1 in their    
totality1 pointed to something still    
beyond themselves4  ,during the past few
 years ,eucken has devoted much         
attention to the ,life-system presented 
in ,pragmatism4 ,he is alive to the     
value of much of the work of the late   
,professor ,william ,james and of ,dr   
,f4,c4,s4 ,schiller4 ,he feels that     
,absolute ,idealism is too abstract and 
too remote from life to move the human  
will4 ,it is too much like placing a man
 before a mountain1 and asking him to   
remove it4 ,the very magnitude of the   
object weakens instead of strengthening 
the will4 ,pragmatism has the merit of  

insisting that the task be done         
piecemeal1 so that man may not lose     
heart at the very outset4 ,and some kind
 of goal is present in ,pragmatism4 ,but
 ,eucken's main objection to ,pragmatism
 is that1 however adequate it may be at 
the beginning of the enterprise1 it will
 tend1 as time passes1 to turn man in   
the direction of the line of least      
resistance1 and so be degraded to the   
level of the ordinary life and its petty
 demands4#hj ,his ,activism is entirely 
different from ,james's ,pragmatism4    
,james depended too much upon the span  
of the moment and its immediate         
experience4 ,there is in this span often
 no cosmic conviction present in        
consciousness to proclaim that the      
action is p4#bba worth while at all     
costs4 ,while constantly demanding the  
need of effort in order to experience   
the deeper potencies of spiritual life1 
,eucken insists that such effort can    
enter into a current only in so far as  
norms and values are clearly perceived  

as the meaning and goal of spiritual    
life4 ,a universal of meaning and value 
must be perceived1 however imperfectly  
it may be1 before the individual can    
call his deepest nature into activity4  
,and what is such a universal but       
something beyond the flow of the moment 
and beyond the realm of ordinary daily  
life8 ,such a universal1 too1 must have 
an existence of its own--an existence   
and a value which are beyond the        
opinions of any individual or of any    
group of individuals1 even if such a    
group were to include the whole human   
race4 ,it is clear1 then1 why ,eucken   
parts company with ,pragmatism4  ,if1   
finally1 we view his attitude towards   
the ,religious ,life-systems of our     
generation1 we find words of warning and
 of encouragement4 ,his whole work      
culminates in religion4 ,but he teaches 
us that we have to learn from the sides 
of knowledge already presented in this  
chapter4 ,and it may be said that the   
,christian ,church 7or any other        

,church7 has yet to learn this lesson4  
,it still seeks to find its revelation  
in what was1 and in modes which come    
constantly into direct conflict with the
 results of the various ,life-systems   
already referred to4 ,it wants the      
fruits of religion without tilling      
p4#bbb the ground and nurturing its     
plants4 ,its insistence on placing the  
basis of religion in myth and miracle   
dooms it to a greater disaster in the   
future than even in the past4 ,eucken   
sees no hope for a revival of religion  
in the soul until an inverted order of  
conceiving reality takes place4 ,the    
religious synthesis from the            
intellectual side is to be obtained by  
passing through the grades of reality   
explicit in the various ,life-systems1  
and by abstaining from the imposition of
 barriers which forbid anyone roaming   
and ruminating within these4 ,if one    
condition is obeyed1 this is the most   
fruitful way to construct a new         
religious metaphysic which will supplant

 traditional theology4 ,that condition  
is that the various ,life-systems form a
 kind of scale which extends from       
,matter up to the ,godhead4 ,the new    
religious metaphysic will then mean a   
real philosophy of values4  ,does this  
constitute an impossible task for the   
,christian ,church8 ,it will remain     
impossible so long as we look upon the  
essence of ,christianity as something   
which descends upon us apart from the   
exertion of our own spiritual potencies4
 ,it is a consolation to know that the  
highest reality may be experienced      
without having to undergo a training in 
the methods and implications of science1
 history1 or metaphysics4 ,but the      
experience here cannot possibly mean so 
much as the experience which passes     
through and beyond the implications of  
knowledge to the p4#bbc ,divine4 ,such  
an experience as the latter must be     
richer in content4 ,and even apart from 
this1 it produces something of value on 
the intellectual side--something which  

grants religion a security in the eyes  
of the world4 ,when the ,church tends in
 this direction1 its faith will come    
into comradeship with the various       
branches of human knowledge as these    
reveal themselves on level above level4 
,christianity has nothing to fear1 but  
everything to gain1 from the development
 of all the branches of human knowledge4
 ,its source being ,spiritual and       
,eternal1 why should opposition be      
presented to any development of the     
lower realities in science1 ,biblical   
criticism1 history1 and philosophy8     
,this lesson is not yet learned1 and    
,eucken pleads for its acknowledgment4  
,if we consider how much is involved in 
such a change in the position of the    
spiritual life1 and if we also present  
before ourselves what transformations   
civilisation1 culture1 history1 and     
natural science carry within themselves1
 we see clearly the critical situation  
in which religion is placed1 because    
these surface-changes are not of the    

essence of religion4 ,through the mighty
 expansion and the fissures which these 
changes bring about1 the old immediacy  
and intimacy of the soul have become    
lost1 and religion has now receded into 
the distance1 and is in danger of       
vanishing more and more4 ,the           
derangement of things which such changes
 cause occurs p4#bbd not only in        
connection with their own facts and     
material and against their old forms1   
but the effect proceeds into the very   
character and feelings of man and into  
his religion4 ,and yet1 when we examine 
the matter more closely1 we find that   
such changes cause not so much a breach 
with ,christianity as with its          
traditional form1 and that they seek to 
bring about a fundamental renewal of    
,christianity4 ,for when we penetrate   
beyond the motives and dispositions of  
men to their spiritual basis1 all the   
changes are unable to contradict what is
 essential to ,christianity1 but they   
even promise to assist this essential   

element in its new1 freer1 and more     
energetic development4 ,but we have to  
bear in mind that all this will not     
descend upon us like a shower of rain1  
but will have to be brought forth       
through immense labour and toil4 ,it    
becomes necessary to replace that which 
must pass away1 and to reconsolidate the
 essentials which are threatened4 ,all  
this cannot come about save through an  
energetic concentration and deepening of
 the spiritual life1 save through a     
struggle against the superficiality of  
,time regardless of all consequences1   
and save through a vivification and     
integration of all that points in the   
right direction4#ha  p4#bbe ,this       
passage illustrates well ,eucken's whole
 attitude regarding ,christianity4 ,it  
is evident that much remains to be done 
within and without the ,church4 ,within1
 radical changes are to take place2 but 
always in the light and with the        
preservation of the spiritual substance4
 ,without1 the indifference of a vast   

portion of the civilised nations of the 
world has to be reckoned with4 ,it is an
 immense problem1 often enough to       
dishearten good men and women4 ,how can 
men be moved from their inertia and     
their resentment against the deeper     
demands which spiritual life makes upon 
every human being8 ,that is the problem 
of problems and the task of tasks       
to-day4 ,no clear solution of it is yet 
perceptible4 ,but in the meantime1 those
 who care for ,divine things and who    
have experienced some of their power    
within their own souls must hold fast to
 all they possess1 and labour           
unceasingly to increase the spiritual   
value of their possession4 ,probably    
catastrophes have to happen in order to 
bring the world home to religion and    
,god4  ,rudolf ,eucken's gospel is a    
proclamation of the necessity of        
religion and the possibility of its     
possession4 ,this1 according to him1 is 
the final goal of all knowledge and     
life4 ,if religion is not this1 it is   

the most tragic deception conceivable4  
,religion is either merely a sanctioned 
product of human wishes and pictorial   
ideas brought about by tradition and    
p4#bbf the historical ordinance--and1 if
 so1 no art1 power1 or cunning can      
prevent the destruction of such a       
bungling work by the advance of the     
mental and spiritual movement of the    
world2 or religion is founded upon a    
superhuman fact--and1 if so1 the hardest
 assaults cannot shatter it1 but rather1
 it must finally prove of service in all
 the troubles and toils of man2 it must 
reach the point of its true strength and
 develop purer and purer its ,eternal   
,truth4#hb  ,the fact that the influence
 of ,rudolf ,eucken's personality and   
teaching is spreading with such rapidity
 and power from west to east and from   
north to south is a proof that an       
increasing number of men and women are  
aspiring after a religion of spiritual  
life such as was presented by the       
,founder of our ,christianity4 ,all the 

,life-systems of our day must converge  
towards such a conception of religion4  
99       99       99       99       99  
,,chapter ,,xiii p4#bbg  ,,euckens      
,,personality ,,and ,,influence   ,in   
this chapter an attempt will be made to 
present in a brief form some of the most
 important aspects of ,eucken's         
personality and influence4 ,his training
 and the relation of his teaching to the
 ,german philosophical systems of the   
present have already been touched upon  
in some of the earlier chapters4 ,but no
 account of ,eucken's teaching is       
complete without a knowledge of his     
personality4  ,we cannot understand his 
personality without bearing in mind     
,eucken's nationality4 ,he is a man of  
the ,north4 ,a mere glimpse of the deep 
blue eyes reveals this immediately4 ,his
 ancestors lived in close contact with  
,nature1 and faced the perils of the    
great deep4 ,the history of the men of  
the ,north has witnessed1 along the     
centuries1 a struggle for existence as  

severe as any struggle known in the     
history of our world4 ,a trait of       
,eucken's character almost entirely     
unknown in ,england is his deep sympathy
 with the small nations p4#bbh of       
,europe1 and especially with those of   
the ,north4 ,he has written and pleaded 
on behalf of ,poland1 ,finland1 ,norway1
 ,sweden1 and ,denmark4 ,he finds that  
small nations1 when their independence  
is preserved1 have the tendency to bring
 forth original characteristics of      
thought and life1 which are only too apt
 to get lost in the bustle and mechanism
 of the great nations4 ,he has shown us 
on several occasions how much the world 
is indebted to its small nations for the
 ideas and ideals which have shaped its 
destiny4 ,he believes with his whole    
soul that size does not necessarily mean
 greatness4 ,when we compare the        
greatness of ,palestine and ,greece with
 that of the larger countries of the    
world1 the latter sink into             
insignificance when weighed in the      

balances of the spirit4 ,he has1 during 
the past few years1 several times       
pointed out a danger to personality and 
character from the vast organisations   
which have been created in the various  
departments of life during the latter   
half of the nineteenth century4 ,the    
deeper personality of man has receded   
more and more into the background       
through the growth of such              
organisations4 ,this fact is clear in   
the realms of commerce and of politics4 
,we call a nation great in the degree in
 which it succeeds in outstripping other
 nations in its exports and imports1 or 
in forming alliances with its           
neighbouring states or with other       
nations4 ,a large portion of the gains  
which accrue from such p4#bbi unions is 
purely accidental1 and these gains      
cannot possibly touch the essentials of 
life4 ,the explanation of this is the   
fact that the centre of gravity has been
 shifted from mental and moral racial   
qualities to qualities which are far    

inferior in mental and moral potency and
 content4 ,thus1 we witness the painful 
inversion of values which has taken     
place during the past fifty years4      
,every small nation has to take a       
secondary place1 has to become          
subservient to a nation which may       
possess for its inheritance but few     
qualities besides those of expansiveness
 and force4 ,the small nation is forced 
to submit1 to develop on lines entirely 
alien to its original potencies1 and to 
labour with might and main to fill the  
coffers of the rich nation4 ,the old    
calm and peace1 as well as the          
originality of the small nations have   
thus too often been cruelly uprooted2   
the characteristics of working on their 
own original lines1 and of producing    
something of essential value in the     
history of the world1 have been largely 
shorn of their initiative and freedom in
 the case of several of the small       
nations of ,europe4 ,superficiality and 
indifference to deep national and       

spiritual traits become the primary     
things1 and the life of the small       
nations1 as time passes1 tends to become
 mechanical and servile4  ,when we      
survey the work of the small nations of 
the ,western world1 we discover         
achievements which have been of immense 
p4#bcj value in the civilisation1       
culture1 morals1 and religion of        
,europe4 ,and what a distressing sight  
it is to witness the attempts of larger 
nations to crush the spirituality of the
 smaller ones6 ,the attitude of ,russia 
towards ,finland and ,poland is known to
 all4 ,a greed for territory and a      
passion for ready-made values are       
characteristics which are only too      
evident to-day in the case of some of   
the ,great ,powers of ,europe4 ,we need1
 as ,eucken points out1#hc a new        
standard of valuing the national        
characteristics and the relationship of 
nation with nation4 ,such standard must 
include moral judgments and human       
sympathy4 ,it is the presence of        

spiritual powers such as these which    
constitute the really deep and durable  
elements in a nation's progress4 ,when  
righteousness goes to the bottom1 then  
there is nothing more worth living for  
on the earth4 ,eucken's philosophy      
cannot be understood apart from his     
intense interest in mankind and its     
spiritual development4 ,he goes1 indeed1
 so far as to say that this is the sole 
goal of philosophy2 its message is to   
create new spiritual values in the life 
of the individual and of the race4 ,our 
systems of philosophy are painfully     
defective in this respect to-day4 ,man1 
as a being with a soul1 is little taken 
into account in most of them4 ,is it    
surprising1 therefore1 that philosophy  
has not succeeded1 p4#bca for centuries1
 in interesting or influencing the      
intelligent world at large8#hd ,it will 
not succeed in doing this until the     
deepest needs of mankind are taken to be
 something more than objects of         
psychological analysis or of logical    

generalisations4  ,eucken's personality 
is rooted in a deep love for humanity   
and its spiritual qualities2 and herein 
lies the essential reason of his        
championing of weak nations and pleading
 for the preservation of their original 
spiritual characteristics4 ,these       
qualities are pearls of too great a     
price to be lost in a world where so    
much tinsel passes as what possesses the
 highest value4  ,it is not difficult to
 see why the small nations of the ,north
 feel that in ,eucken they possess a    
true friend who sees clearly what they  
feel instinctively1 and who points out  
to them the path of their spiritual     
deliverance4  ,it is impossible1 also1  
to understand ,eucken's system of       
philosophy without taking into account  
his religious experience4 ,this aspect  
has already been touched upon1 but it   
requires elucidation from a more        
personal point of view4 ,eucken's       
philosophy is the result of the         
experience of his own soul4 ,it is      

something which can never be understood 
until it is lived through4 ,everything  
is brought back to its roots in the     
needs1 aspirations1 and inwardness of   
the soul4 ,one must become converted    
p4#bcb before he can understand         
,eucken's teaching4 ,something has not  
only to be understood but to be lived   
through2 the body and the external world
 have to be relegated to a subsidiary   
place2 the intellect has to merge into  
the spiritual intuition which is deeper 
than itself4 ,it is after one has been  
willing to pass through this fiery      
furnace that the great illumination     
begins to appear4 ,and such an          
illumination will increase in the degree
 that service and sacrifice are         
willingly undertaken for the sake of the
 infinite spiritual gains which remain  
in store4  ,this element in ,eucken's   
personality draws him to everybody he   
comes in contact with1 and draws        
everybody to him4 ,he has drunk so      
deeply of the experiences of ,plato and 

,plotinus1 of the great ,christian      
mystics and moralists of the centuries1 
that he sees the value of every soul    
that comes to him for help4 ,it is far  
from ,eucken's wish for these matters to
 be published4 ,and the present writer  
will only state the fact that nobody1   
however ignorant and obscure1 has failed
 in ,eucken to find a father and guide4 
,hundreds of men who had either lost or 
had never found their moral and         
spiritual bearings in life have         
succeeded in doing so through coming    
into contact with him4 ,the present     
writer remembers well many a            
conversation among students of six or   
more different nationalities1 concerning
 the secret of ,eucken's teaching p4#bcc
 and influence4 ,imagine ,servians1     
,poles1 ,swedes1 ,scotch1 ,english1 and 
,welsh meeting together after a         
philosophical lecture to discuss the    
question of the spiritual life and      
wondering how to discover it6 ,eucken's 
personality had created in their deepest

 being a need which could never more be 
filled until the ,divine entered into   
it4 ,in the class-room the great prophet
 makes it impossible for us to content  
ourselves with merely preparing for     
examinations4 ,the teacher's exposition 
and inspiration are creating a deep     
uneasiness in us4 ,we feel how limited  
and shallow our nature has been when we 
are face to face with a man who reveals 
to us the eternal values of the things  
of the spirit2 and who reveals them not 
as they have merely been revealed by the
 great thinkers of the world1 but as he 
himself has felt and lived them4 ,we all
 become impressed with the fact that we 
are in the presence of a power above the
 world2 and the feeling of pain is      
changed into a feeling of strong        
optimism in regard to the possibilities 
of our own nature4 ,we feel that we1    
too1 in spite of our limitations1 can   
become the possessors of something of   
the very nature akin to that which our  
great teacher possesses4 ,eucken works a

 change in every man and woman who      
remain with him for a length of time4   
,many of us understand something of what
 ,jesus ,christ meant to his disciples2 
how he created an affection within their
 souls which all the obstacles of the   
world p4#bcd could never obliterate4    
,eucken has done something of the same  
kind1 on a smaller scale1 for hundreds  
of his old pupils4  ,these pupils are   
found to-day from ,iceland in the ,north
 to ,new ,zealand in the ,south1 and    
from ,japan in the ,east to ,britain and
 ,america in the ,west4#he ,many of them
 have risen to eminence1 and all of them
 have experienced something of a        
spiritual anchorage in the midst of the 
tempestuous sea of ,time2 all alike     
cherish an affection for their old      
p4#bce teacher--an affection which is   
one of their dearest possessions4 ,they 
have helped to spread his spiritual     
teaching1 and1 along with his books1    
have made his name known in all the     
civilised countries of the world4 ,some 

of ,eucken's most important works have  
already appeared in half a dozen        
languages4 ,the demand for them         
increases everywhere4 ,this receptivity 
is a good omen of better days4 ,the     
world is beginning to get tired of the  
mechanism and shallowness of our age1   
and is once more on the point of turning
 to the spiritual fountains of life4    
,where can it find a better guide to    
lead it to the waters of life than in   
,rudolf ,eucken8          99       99   
99       99       99   ,,chapter ,,xiv  
p4#bcf  ,,conclusion   ,it will probably
 prove helpful at the conclusion to     
indicate the main contents of ,eucken's 
greatest works in order that the reader 
who turns to them for the first time may
 be able somewhat to find his bearings4 
,the whole of ,eucken's works turn      
around the conception of the spiritual  
life4 ,this fact must be constantly     
borne in mind4 ,the term has been       
repeated so often in all the previous   
chapters that the reader may be inclined

 to think that some other expression    
might well have been exchanged for it4  
,but no other term serves ,eucken's     
meaning1 and the recurrence of the term 
has to be endured in order that it may  
yield of its rich content4  ,it has been
 shown how ,eucken establishes a new    
world with its own laws and values      
within the spiritual life4 ,the         
spiritual life possesses grades of      
reality3 it reveals itself from the     
level of connection of body and mind and
 of ordinary life right up to ,infinite 
,love in p4#bcg the ,godhead4 ,such a   
reality is created within the total     
activity of the soul2 but it is not mere
 subjectivism by virtue of the fact that
 its material comes to it from          
without4#hf ,and ,eucken shows that it  
is thus a life partly given to man1 and 
partly created by him4 ,the given       
elements have to enter into man's soul4 
,this they cannot do without much       
opposition4 ,with the persistent energy 
of the total potency of the soul a world

 of independent inwardness is reached--a
 world which will have an existence of  
its own within the soul1 and which will 
become the standard by which to measure 
the values of all the things which      
present themselves4  ,it is this        
superiority of the spiritual life which 
constitutes the essential factor in the 
evolution of the individual's           
personality as well as in civilisation1 
culture1 morality1 and all the rich     
inheritance of the race4 ,such an       
inheritance can be developed farther by 
the p4#bch full consciousness of the    
spiritual life and by the exercising of 
it from its very foundation4  ,in ,the  
,problem of ,human ,life ,eucken sees in
 the message of every one of the great  
thinkers of the ages1 however much he   
may differ from them1 the vindication of
 a life higher than that of sense or    
even of in-intellectualism4 ,in one form
 or another1 they all present some world
 of values which is born and nurtured   
within the mind and soul4 ,all these    

thinkers stand for something which is   
great and good4 ,eucken attempts to     
discover this core in their teaching2   
and in the midst of all the differences 
some spiritual truth and value make     
their appearance4 ,this volume has      
undergone many changes1 and is now in   
its ninth edition4  ,in ,the ,main      
,currents of ,modern ,thought ,eucken   
deals1 in the first part of the book1   
with the fundamental concept of         
spiritual life as this reveals itself in
 the meanings of                        
,subjective--,objective1                
,theoretical--,practical1               
,idealism--,realism4 ,the middle portion
 of the book deals with the ,problem of 
,knowledge as this is shown in ,thought 
and ,experience 7,metaphysics71         
,mechanical--,organic 7,teleology71 and 
,law4 ,the third portion of the volume  
deals with the ,problems of ,human ,life
 as these are presented in ,civilisation
 and ,culture1 ,history1 ,society and   
the ,individual1 ,morality and ,art1    

,personality and ,character1 and the    
,freedom of the ,will4 ,the final       
portion deals p4#bci with ,ultimate     
,problems2 and the two chapters on the  
,value of ,life and the ,religious      
,problem bring out the deeper meaning of
 spiritual life4  ,this volume has      
undergone many changes4 ,when it        
appeared in #ahgh it was little more    
than a history of the concepts we have  
already referred to4#hg ,but at the     
present time it deals with the history  
of the concepts1 a criticism of these1  
and finally the presentation of the     
author's own thesis regarding the       
reality of an independent spiritual     
life4  ,in ,life's ,basis and ,life's   
,ideal he analyses the various systems  
of thought which have been presented to 
the world4 ,he finds many of these      
deficient2 but although something that  
is contained in them has to pass away1  
they possess some spiritual element     
which requires preservation1 and which  
is valid for all time4 ,none of these   

systems is final2 they have to preserve 
what is spiritual within them1 and also 
merge it in some newer revelation gained
 for mankind4 ,every system of the      
universe and of life has to move2 it has
 perpetually to drop something of its   
accidentals1 and continually strengthen 
and increase its essentials4 ,everywhere
 emphasis is laid on the fact that the  
spiritual element p4#bdj must be        
preserved and increased at whatever     
cost1 for it is an element of the       
highest value for the world1 and        
constitutes the energy of the world's   
upward march4  ,in the ,einheit des     
,geisteslebens1 as well as in the       
,prolegomena to this1 the necessity of a
 spiritual conception of knowledge comes
 to the foreground4 ,all systems of     
,naturalism lack enough spiritual life  
within themselves to meet the deepest   
needs of the race4 ,man is more than all
 such systems4 ,even on the grounds of  
the ,theory of ,knowledge itself man can
 be proved to be more4 ,eucken deals in 

these two books with the content of     
consciousness3 that content reveals what
 is a ,whole or ,totality1 what is      
beyond sense1 what includes within      
itself the isolated impressions of the  
senses or of the understanding1 and what
 is therefore spiritual in its nature4  
,in the ,kampf um einen geistigen       
,lebensinhalt--a book of the greatest   
value--we find ,eucken at his best4 ,his
 attempt here is to deal with the       
struggle for the spiritual life and the 
certainty of its possession4 ,he shows  
how man has emerged out of ,nature1 and 
how he has moved in the direction of    
gaining an inner world during the long  
course of civilisation1 culture1        
morality1 and religion4 ,through titanic
 struggles this inner world becomes     
man's possession1 and constitutes the   
true value and significance of his life4
 ,man now realises that it is this world
 of spirit and values p4#bda which      
constitutes the only really true world4 
,issuing out of this possession of the  

ever richer contents of this inward1    
spiritual world1 the personality        
constantly becomes something quite other
 than it was1 and its possession adds to
 the inheritance of the spiritual ideals
 of the world4 ,at this source man is in
 possession of a power of a new kind of 
creativeness in any field of knowledge  
or life he may be obliged to work4      
,nothing blossoms or bears fruit without
 the presence and the power of spiritual
 life in the deepest inwardness of the  
soul4  ,in ,the ,truth of ,religion     
,eucken roams in a vast territory4 ,all 
the oppositions of the ages to religion 
are brought on the stage1 and are made  
to reveal their best and their worst4   
,he shows how every system of thought1  
devoid of the experience and activity of
 the deepest soul1 fails to engender    
religion4 ,he shows over against all    
this the intellectual warrant for       
religion1 and passes from this to the   
personal search by the soul for what is 
warranted by the intellect and by the   

deepest needs of one's own being4 ,this 
has been the meaning of the religions of
 the world1 and this meaning finds its  
culmination in ,christianity4  ,eucken's
 smaller books1 such as ,the ,life of   
the ,spirit1 ,christianity and the ,new 
,idealism1 ,knnen wir noch ,christen    
sein81 and ,the ,meaning and ,value of  
,life1 present certain aspects of the   
larger volumes in a simpler form4       
,eucken is at present engaged upon the  
p4#bdb completion of a work of great    
importance dealing with ,the ,theory of 
,knowledge4 ,his system has been stated 
to be in need of this important         
corner-stone1 and he has hastened to    
meet the demand4 ,the book will deal    
with the grounds of the life of the     
spirit in an even more fundamental      
manner than any of his books4 ,a        
preparatory work1 small in              
bulk--,erkennen und ,leben--has just    
appeared in ,german1 and will be issued 
in ,english in the spring of #aiac4  ,in
 ,erkennen und ,leben ,eucken shows the 

need of clearness in regard to the      
concept of the spiritual life4 ,this    
work is an introduction to his          
forthcoming work--,the ,theory of       
,knowledge4 ,he shows that the ,problem 
of ,knowledge can only be answered      
through a further clarification of the  
,problem of ,life4 ,it is1 therefore1   
necessary to show what such a ,life is  
and how it may be lived1 and1 finally1  
how it makes ,knowledge possible4 ,this 
is the only way by which the final      
convictions of ,life are able to possess
 greater depth and duration4  ,knowledge
 is possible only in so far as man      
participates in a self-subsistent life4 
,without such a self-subsistent life    
many intellectual achievements are      
possible1 but they do not deserve the   
name of ,knowledge4  ,such a            
self-subsistent life must be operative  
in the foundation of our nature1 but it 
must constantly receive its material    
from the most p4#bdc important meanings 
and values of the world4 ,the           

self-subsistent life dare not feed on   
the mere analysis of consciousness or on
 the material which it already          
possesses4  ,history shows how a        
self-subsistent life is not created     
through the mere succession of events1  
but is always found as a life which is  
superior to the perpetual changes of    
,time4 ,consequently1 every real        
,knowledge has something sub specie     
aeternitatis as its essence1 and this   
differentiates it from all mere         
relativism4  ,the movement of ,history  
culminates alternately in ,concentration
 on the one hand1 and in ,expansion on  
the other3 ,positive and ,critical      
epochs alternate4 ,both aspects are     
necessary for the growth of life4  ,in  
modern times the growth of the          
,expansion-side of life has destroyed in
 a large measure the equilibrium of     
life2 and the task to-day is to         
construct a new ,concentration-side4    
,such a new ,concentration is possible3 
the experience of ,history testifies to 

its presence in several epochs2 and     
there is a deep longing for it in many  
quarters to-day4  ,in order to attain to
 such a ,concentration the dead-level   
life of the present must be overcome1   
and a turn must take place towards a new
 ,metaphysic of ,life4  ,such is the    
problem to-day1 and no complete answer  
is to be found in the past systems of   
,metaphysics4 ,the possibilities of     
,life and p4#bdd of ,knowledge are in no
 way exhausted1 but it is only through  
our own courage and actions that the    
possibilities can become actualities    
7,erkennen und ,leben1 p4 #afa74  ,the  
various systems of ,thought need a      
synthesis which will include them all4  
,it is difficult to-day to obtain a     
theory of life which does not leave out 
of account some essential elements4 ,is 
there a possibility of discovering such 
a synthesis8 ,i believe that ,eucken's  
works answer this question4 ,but we wait
 eagerly for the appearance of his      
greatest work1 and ,i think that1 when  

it appears1 he will more than ever      
deserve ,windelband's designation of him
 as the creator of a new ,metaphysic4   
99       99       99       99       99  
,,appendix p4#bde          99       99  
99       99       99   ,,list ,,of      
,,eucken',s ,,works   #ahff4 ,de        
,aristotelis docendi ratione4  ,pars ,i4
 ,de particularis4 ,this was        the 
,doctor's dissertation at ,gttingen     
,university4  #ahfh4 ber den ,gebrauch  
der ,prpositionem bei ,aristoteles4     
#ahgj4 ber die ,methode und die         
,grundlagen der ,aristotelischen ,ethik 
7,separatabdruck aus dem ,programm des  
,frankfurter ,gymnasiums von #ahgj74    
#ahga4 ber die ,bedeutung der           
,aristotelischen ,philosophie fur die   
,gegenwart        7,akademische         
,antrittsrede gehalten am #ba ,november1
 #ahga74 ,this was in        ,basel4    
#ahgb4 ,die ,methode der                
,aristotelischen ,forschung in ihrem    
,zusammenhang mit        den            
philosophischen ,grundprincipien des    

,aristoteles4  #ahgd4 ber den ,wert der 
,geschichte der ,philosophie            
7,antrittsrede1 ,jena1        #ahgd74   
#ahgh4 ,die ,grundbegriffe der          
,gegenwart4 ,this was translated by     
,stuart        ,phelps in #ahhj1 and    
published by ,appleton of ,new ,york4   
,the fourth        edition has been     
translated  by ,m4 ,booth1 and has been 
published by        ,t4 ,fisher ,unwin  
in #aiab4 ,the title of the third       
,german edition was        changed to   
,geistige ,stromungen der p4#bdf        
,gegenwart4        ,the ,english edition
 is entitled ,the ,main ,currents of    
,modern ,thought4  #ahgi4 ,geschichte   
der philosophischen ,terminologie4      
#ahhj4 ber ,bilder und ,gleichnisse in  
der ,philosophie3 ,eine ,festschrift4   
#ahha4 ,zur ,erinnerung an ,k4,ch4,f4   
,krausse 7,festrede1 gehalten zu        
,eisenberg        am #ajj ,geburtstage  
des ,philosophen74  #ahhd4 ,aristoteles 
,anschauung von ,freundschaft und von   
,lebensgtern4  #ahhe4 ,prolegomena zu   

,forschungen ber die ,einheit des       
,geisteslebens in        ,bewusstsein   
und ,tat der ,menschheit4  #ahhf4 ,die  
,philosophie des ,thomas von ,aquino und
 die ,kultur der ,neuzeit4  #ahhf4      
,beitrge zur ,geschichte der neueren    
,philosophie4 7,second edition1         
#aijf1 under the title ,beitrge zur     
,einfhrung in die ,geschichte        der
 ,philosophie47  #ahhh4 ,die ,einheit   
des ,geisteslebens in ,bewusstsein und  
,tat der ,menschheit4        ,this will 
be published by ,williams  ,norgate4    
#ahij4 ,die ,lebensanschauungen der     
grossen ,denker4 ,the ninth edition     
appeared in #aiaa4 ,changes and         
additions have been made in each        
succeeding edition4 ,english translation
 7#aiji7 by ,w4,s4 ,hough and           
,w4,r4 ,boyce ,gibson under the title   
,the ,problem of ,human ,life1 as       
viewed by the ,great ,thinkers from     
,plato to the ,present ,time            
7published by ,charles ,scribners'      
,sons1 ,new ,york2 and ,t4 ,fisher      

,unwin1 ,london74  #ahif4 ,der ,kampf um
 einen geistigen ,lebensinhalt4 7,second
 edition1 with        many changes1     
#aijg47 ,a translation of this volume   
will be published        by ,williams   
,norgate in the spring of #aiac4  #aija4
 ,das ,wesen der ,religion4 7,first and 
second editions47 ,this essay        was
 translated by ,w4 ,tudor ,jones in     
#aijd1 and was published for            
private circulation4 ,it is now out of  
print1 but will soon reappear           
together with another essay1            
,wissenschaft und ,religion4  #aija4    
,der ,wahrheitsgehalt der ,religion1    
#aija4 7,second edition1 with           
numerous changes1 #aije2 third edition1 
with changes1 #aiab47 ,the        second
 edition was translated by ,w4 ,tudor   
,jones1 and published by                
,williams  ,norgate in #aiaa under the  
title of ,the ,truth of ,religion4      
,a translation of the third ,german     
edition will be published at the        
close of #aiab4  #aija4 ,thomas von     

,aquino und ,kant3 ein ,kampf zweier    
,welten4  #aijc4 ,gesammelte ,aufstze   
zur ,philosophie und ,lebensanschauung4 
#aije4 ,was knnen wir heute aus         
,schiller gewinnen8 7,kantstudien3      
,sonderdruck74  #aije4 ,wissenschaft und
 ,religion4 ,this comprises a chapter in
 the collection        of essays        
entitled ,beitrge zur                   
,weiterentwickelung der ,christlichen   
,religion4  #aijg4 ,grundlinien einer   
neuen ,lebensanschauung4 ,this volume   
was translated        by ,alban ,g4     
,widgery1 and published by ,a4  ,c4     
,black in #aiaa under the        title  
of ,life's ,basis and ,life's ,ideal4   
#aijg4 ,hauptprobleme der               
,religionsphilosophie der ,gegenwart4   
7,first edition1        #aijg2 fourth   
and fifth editions 7with additions71    
#aiab47 ,the first        edition was   
translated by ,w4,r4 ,boyce ,gibson and 
,lucy ,gibson under the        title    
,christianity and the ,new ,idealism3 a 
,study in the ,religious                

,philosophy of ,to-day4 ,this is        
published by ,harper  ,brothers1 ,london
        and ,new ,york4  #aijg4         
,philosophie der ,geschichte4  ,this is 
an essay in the volume entitled         
,systematische ,philosophie in the      
series ,kultur der ,gegenwart4  #aijh4  
,sinn und ,wert des ,lebens4 ,third     
edition 7with many additions71 #aiaa4   
,the first edition was translated by ,w4
 ,r4 ,boyce ,gibson and ,lucy ,gibson   
under the title of ,the ,meaning and    
,value of ,life 7,publishers3        ,a4
  ,c4 ,black74  #aijh4 ,einfhrung in    
eine ,philosophie des ,geisteslebens4   
,translated by the        late ,f4,l4   
,pogson under the title of ,the ,life of
 the ,spirit 7third        edition1     
#aiaa74  #aiaa4 ,religion and ,life 7the
 ,essex ,hall ,lecture for #aiaa74 ,this
 is        published by the ,lindsey    
,press1 ,london4  #aiaa4 ,knnen wir noch
 ,christen sein8 ,a translation of this 
is in        preparation4  #aiab4       
,naturalism or ,idealism8 7the ,nobel   

,lecture1 translated by        ,a4,g4   
,widgery74 ,this is published by ,heffer
  ,sons1 ,limited1        ,cambridge4   
#aiab4 ,erkennen und ,leben4 ,a         
translation of this work1 by ,w4 ,tudor 
,jones1        is in preparation1 and   
will be published by ,williams  ,norgate
 in        the spring of #aiac under the
 title of ,knowledge and ,life3 ,an     
,introduction to the ,theory of         
,knowledge4  #aiac4 ,erkenntnistlehre4  
,this volume will appear early in #aiac4
 ,the        translation will also      
appear during #aiac1 and the book will  
be        published by ,williams        
,norgate under the title of ,the ,theory
        of ,knowledge4           99     
99       99       99       99           
,,footnotes3        #a ,it is not only  
in ,germany1 but also in ,england1 that 
natural      scientists forget this     
important fact4 ,the ,presidential      
,address of      ,professor ,schfer at  
the ,british ,association 7,september   
#aiab7 is an      instance of attempting

 to explain life in terms of its history
 and      of its lowest common          
denominator4 ,and huge assumptions have 
to be      made in order to explain as  
little as this4       #b ,a fuller      
treatment of this subject will be found 
in my      forthcoming volume1 ,pathways
 to ,religion4 ,it is incorrect to      
state with ,professor ,sorley 7,recent  
,tendencies in ,ethics1 p4 #cj7         
that her ,germany's philosophy betrays  
the dominance of material               
interests4       #c ,an important       
article on this book appeared in ,mind  
during      #ahif1 and1 as far as ,i can
 trace1 this seems to be the first      
serious attention which was given to    
,eucken's writings in ,england4      ,a 
translation of the volume will appear   
shortly by ,messrs ,williams            
,norgate4       #d ,cf4 ,main ,currents 
of ,modern ,thought1 translated by ,dr  
,m4      ,booth 7#aiab74       #e ,main 
,currents of ,modern ,thought1 p4 #bei4 
#f ,the ,truth of ,religion1 p4 #fl4    

#g ,ibid41 p4 #fb4       #h ,w4 ,james's
 ,text-,book of ,psychology1 p4 #ade4   
#i ,william ,wallace's ,lectures and    
,essays on ,natural ,theology and       
,ethics1 p4 #baj4       #aj ,edward     
,caird's ,introduction to ,william      
,wallace's ,gifford      ,lectures1 pp4 
xxx1 xxxi4       #aa ,on this conception
 of the spiritual as ,more1 cf4         
,bosanquet's      ,psychology of the    
,moral ,self4       #ab ,cf4            
,wicksteed's ,the ,religion of ,time and
 the ,religion of      ,eternity1 in    
,carpenter and ,wicksteed's ,studies in 
,theology4       #ac ,eucken's best     
account of this subject is found in     
,parts ,i41      ,,ii41 and ,v4 of his  
,truth of ,religion and in ,beitrge zur 
,weiterentwickelung der ,religion1 pp4  
#bdj-bha4 ,this latter is a      volume 
of ten essays by well-known ,german     
religious teachers4       #ad ,the      
,president of the ,british ,association 
7#aiab7 states in his      address that 
it is not within his province to touch  

the question      concerning the nature 
of the soul4 ,i take the report of his  
address      from ,nature1 #eth         
,september4 ,dr ,haldane goes much      
further in the      direction of        
,vitalism 7discussion at ,british       
,association on the      subject74      
#ae ,cf4 ,driesch3 ,philosophy of the   
,organism2 ,vitalismus als              
,geschichte und ,lehre2 his article in  
,lebensanschauung 7a      collection of 
essays by twenty ,german thinkers1      
#aiaa72 ,reinke's      ,philosophie der 
,botanik2 ,mc,dougall's ,body and ,mind2
 ,thomson's      ,heredity1 ,evolution1 
and ,introduction to ,science 7the two  
latter in the ,home ,university         
,library74 ,bergson's ,creative         
,evolution deals with the subject1 but  
the value of this book is      greater  
in other directions4 ,t4,h4 ,morgan's   
,regeneration is a      weighty         
contribution to the subject4       #af  
,a revival of the study of ,kant's first
 ,critique would be of      great value 

to our natural scientists4 ,green1 in   
his ,prolegomena      to ,ethics1 has   
interpreted this aspect in a manner that
 ought not      to be forgotten4 ,cf4   
further ,edward ,caird's ,evolution of  
,religion1 vol4 i4       #ag ,ward's    
,naturalism and ,agnosticism1 vol4 i41  
is a reply to      this important       
question4       #ah ,cf4 ,mnsterberg's  
,psychology and ,education1 and his     
,eternal ,values2 also ,royce's ,the    
,world and the ,individual4       #ai   
,this trans-subjective aspect has been  
worked out in an      original way by   
,volkelt in his ,quellen der            
menschlichen      ,gewisskeit4       #bj
 ,the works of ,mnsterberg and ,rickert 
deal with great clearness      on this  
difference of subject-matter in science 
and history4       #ba ,the main        
weakness of ,bergson's philosophy seems 
to be in not      recognising this      
problem4 ,bosanquet1 in his ,principle  
of      ,individuality and ,value1 has  
very clearly recognised and             

interpreted it upon similar lines to    
,eucken4       #bb ,in this respect     
,eucken and ,bergson seem to agree1     
although it      is difficult to        
reconcile this aspect of ,bergson's with
 his      statements concerning the     
grasping of reality in the perceptions  
of      the moment4       #bc ,hegel    
,to-day1 ,the ,monist1 ,april #ahig4    
#bd ,truth of ,religion1 p4 #cbh4       
#be ,green has dealt with this aspect in
 the first part of his      ,prolegomena
 to ,ethics in practically the same way 
as ,eucken4      ,cf4 also ,nettleship's
 ,life of ,green and his 7,nettleship's7
      ,philosophical ,remains4       #bf
 ,this need of differentiation has been 
presented by ,mnsterberg      in a      
powerful manner in his ,psychology and  
,life1 ,eternal ,values1      and       
,science and ,idealism4       #bg       
,mnsterberg's ,science and ,idealism1 p4
 #aj2 cf4 also his      ,grundsuge der  
,psychologie1 ,bd4 i41 #aijj4       #bh 
,wundt's ,grundriss der ,psychologie and

 the article      ,psychologie in       
,philosophie im beginn des ,zwanzigsten 
,jahrhunderts 7,festschrift fur ,kuno   
,fischer1 art4 #a74       #bi ,the      
,truth of ,religion1 pp4 #agh f4        
#cj ,it is a great merit of ,bergson1   
too1 to have perceived this             
fundamental difference4 ,the difference 
between intellect and      intuition1 in
 his larger volumes1 is more            
illuminating on the side      of        
intellect4 ,the relation of both is     
expressed by him more clearly      in   
his short ,introduction to ,metaphysics 
7soon to appear in      ,english74      
#ca ,troeltsch1 in his ,psychologie und 
,erkenntnistheorie1 has      perceived  
the difference very clearly1 but in a   
manner quite      different from        
,bergson4 ,troeltsch has dealt with the 
presence of      the content of the     
over-empirical as something which is    
higher than      any psychology of the  
soul1 and which is at the farthest      
remove      from the percept4       #cb 

,richard ,kade1 in his new book1 ,rudolf
 ,euckens noologische      ,methode1    
points out very clearly ,eucken's       
contributions on this      point from   
#ahhe downwards4 ,kade further deals    
with the later      developments of     
,windelband1 ,rickert1 ,troeltsch1 and  
,wobbermin in      the same direction4  
#cc ,historical ,studies in             
,philosophy1#aiab1 p4 #agf4       #cd   
,cf4 the two remarkable volumes of      
,baron von ,hgel1 ,the      ,mystical   
,elements of ,religion1#aijh1 and       
especially vol4 ii4 ,these      books   
are a mine of rich things1 but ,i have  
not observed that many      in our      
country have as yet realised this fact4 
#ce ,the ,truth of ,religion1 p4 #def4  
#cf ,main ,currents of ,modern ,thought1
 p4 #cec4       #cg ,the ,truth of      
,religion1 p4 #ei4       #ch ,cf4       
,decadence1 ,henry ,sidgwick ,memorial  
,lecture1 by the ,rt4      ,hon4 ,arthur
 ,james ,balfour1 ,m4,p41 #aijh4 ,mr    
,balfour has perceived the      problem 

in a more optimistic manner than        
,professor ,eucken2 but he1      too1 is
 conscious that much is required of the 
people4 ,some kind      of widespread   
exhilaration or excitement is required  
in order to      enable any community to
 extract the best results from the raw  
material transmitted to it by natural   
inheritance 7p4 #fb74       #ci ,main   
,currents of ,modern ,thought1 p4 #cih4 
#dj ,this aspect has been developed in  
modern times by      ,schopenhauer1 ,ed4
 von ,hartmann1 and others4 ,bergson    
seems to me to      be greatly indebted 
to ,schopenhauer4 ,schopenhauer's ,will 
and      ,bergson's lan vital are       
practically the same 7cf4               
,schopenhauer's ber den ,willen in der  
,natur1 and ,bergson's      ,creative   
,evolution74 ,edward ,carpenter1 in his 
,art of ,creation1      has worked out a
 similar point of view independently of 
,bergson4       #da ,der ,kampf um einen
 geistigen ,lebensinhalt1 ,zweite       
,auflage1      #aijg1 ,s4 #cca4         

#db ,sonderdruck1 #aije4       #dc      
,george ,meredith1 ,the ,sage ,enamoured
 and the ,honest ,lady4       #dd ,cf4  
the closing passages of ,bradley's      
,appearance and      ,reality for a     
similar view2 also the latter part of   
,ward's ,realm      of ,ends4       #de 
,this weakness of ,bergson's philosophy 
is shown in the whole of                
,bosanquet's ,principle of              
,individuality and ,value4       #df ,it
 is a great merit of ,windelband to have
 brought this aspect      of the ,ought 
prominently forward in contradistinction
 to the      over-importance attached to
 the ,will alone by the ,pragmatists4   
,cf4 his ,prludien4       #dg ,the      
,truth of ,religion1 p4 #age4       #dh 
,modern psychology would agree with such
 a view1 but probably      not with the 
implications given to it by ,eucken4    
,the faculty      psychology as it was  
presented by ,kant has now disappeared1 
and      consciousness is conceived as a
 unity in which the three aspects       

referred to are present1 and even the   
single aspect that is in the            
foreground of consciousness is          
influenced by the others which are      
in the background4 ,another point made  
clear by ,hffding 7cf4 his              
,psychology7 and others is the          
difference between the activity of      
consciousness in the drifting process of
 association of ideas and      its power
 to stem the association current1 and to
 turn it into new      directions by    
means of the reflective power of        
consciousness      itself4       #di ,it
 is a great merit of ,bergson's         
philosophy to have pointed      this    
out4 ,it is a conception presented      
several times in the history      of    
philosophy1 but there is great need of  
re-emphasising it to-day1               
especially as things in space have      
gripped the soul with such power        
and disastrous results4       #ej ,the  
,truth of ,religion1 p4 #bdc4       #ea 
,the ,truth of ,religion1 p4 #bjj4 ,cf4 

also ,knnen wir noch      ,christen     
sein8 pp4 #ia-ada4       #eb ,cf4       
,ward's ,the ,realm of ,ends1 chapters  
ii4 and xx42 also      ,caird's         
,evolution of ,religion has many        
valuable hints throughout      the two  
volumes pointing in the same direction4 
#ec ,the ,truth of ,religion1 p4 #dcf4  
#ed ,quoted in ,the ,truth of ,religion1
 p4 #dcf4       #ee ,cf4 ,the ,truth of 
,religion1 pp4 #dbi ff4       #ef ,the  
,truth of ,religion1 p4 #dcj4       #eg 
,this fact is very clearly interpreted  
by ,rickert in his      ,gegenstand der 
,erkenntnis4       #eh ,the ,truth of   
,religion1 p4 #dca4       #ei ,i cannot 
but believe that the supposed proofs    
brought forward      by ,sir ,oliver    
,lodge and others are so empirical as to
 be of very      little value to        
religion4       #fj ,the ,truth of      
,religion1 p4 #ecc4       #fa ,the      
,truth of ,religion1 pp4 #cfg1 #cfh4    
#fb ,the ,truth of ,religion1 pp4 #aa1  
#ab4       #fc ,the ,truth of ,religion1

 p4 #ede4 ,it is on this fact that      
,eucken builds his conception of        
immortality4 ,such a conception is      
not a matter of speculation or of       
scientific proof1 but a matter of       
an experience born on the summit of the 
evolution of spiritual life      within 
the soul4 ,it is useless to attempt to  
press such an      experience into a    
conceptual mould4       #fd ,the ,truth 
of ,religion1 pp4 #eej1 #eea4       #fe 
,driesch is attempting the construction 
of such a ,metaphysic of      ,nature1  
and a similar attempt is to be          
discovered in ,bergson's                
philosophy1 especially in its later     
developments4       #ff ,troeltsch has  
also emphasised this truth in his       
,absolutheit      des ,christentums und 
die ,religionsgeschichte and in his     
,bedeutung      der ,geschichtlichkeit  
,jesu fr den ,glauben4 ,these two small 
volumes are of great value4       #fg   
,cf4 ,knnen wir noch ,christen sein8 pp4
 #aej to #baj2 ,das      ,wesen der     

,religion2 ,life's ,basis and ,life's   
,ideal1 p4 #ccb ff42      ,christianity 
and the ,new ,idealism1 chapter iv42    
,the ,truth of      ,religion1 pp4 #eci 
to #faf4       #fh ,the ,truth of       
,religion1 p4 #cfj4       #fi ,das      
,wesen der ,religion1 ,s4 #af4       #gj
 ,the closing sections of ,the ,truth of
 ,religion4 ,a similar      aspect is   
presented in the final chapter of ,knnen
 wir noch      ,christen sein8       #ga
 ,cf4 ,j4,s4 ,mackenzie's ,outlines of  
,metaphysics on the      various        
constructions of the ,universe and of   
,life4 ,the whole volume      is of the 
greatest value4 ,cf4 also ,a4,e4        
,taylor's illuminating      volume1     
,elements of ,metaphysics4       #gb    
,cf4 ,der ,kampf um einen geistigen     
,lebensinhalt1 ,s4 #ih ff4       #gc    
,cf4 ,wicksteed's remarkable address    
,the ,religion of ,time and      the    
,religion of ,eternity1 already referred
 to4 ,there are some      striking      
similarities between ,eucken and        

,wicksteed1 who have1      however1     
worked each quite independently of one  
another4       #gd ,men of science      
themselves feel this1 and are conscious 
of the      one-sidedness of the results
 of the scientific side of materialism4 
#ge ,the ,truth of ,religion1 p4 #ajc4  
#gf ,die ,lebensanschauungen der grossen
 ,denker1 #ite ,auflage1      #aiaa1 ,s4
 #ejd4       #gg ,liebmann passed away  
in ,january #aiab4 ,he had been         
,eucken's      colleague in ,jena for   
many years4 ,windelband designates him  
as the      truest of ,kantians and the 
,nestor of ,philosophy4 ,cf4 my article 
on his life and work in the ,nation for 
,february #c1 #aiab4 ,the best          
presentation in ,england of the ,kantian
 philosophy and its      development is 
to be found in ,caird's ,critical       
,philosophy of ,kant      and ,adamson's
 ,development of ,modern ,philosophy4   
,cf4 also ,g4 ,dawes      ,hicks's      
valuable articles in the ,proceedings of
 the ,aristotelian      ,society during 

the past ten years4       #gh ,analysis 
der ,wirklichkeit1#cte ,auflage1 #aijj1 
,s4 vii4       #gi ,cf4 ,dilthey's      
,erlebnis und ,dichtung2 his article    
,die      ,typen der ,weltanschauung und
 ihre ,ausbildung in den metaphysichen  
,systemen in ,weltanschauung2           
,philosophie und ,religion in           
,darstellungen1 #aiaa also1 ,das ,wesen 
der ,philosophie in      ,systematische 
,philosophie 7,kultur der ,gegenwart74  
#hj ,cf4 ,eucken's ,hauptprobleme der   
,religionsphilosophie der               
,gegenwart1 #ete ,auflage1 #aiab1       
chapter iv4 ,also1 ,erkennen und        
,leben 7#aiab71 ss4 #ce-ea4       #ha   
,the ,truth of ,religion1 p4 #egd4 ,many
 hints in this and other      respects  
may be found in ,w4,r4 ,boyce ,gibson's 
valuable work1 ,rudolf      ,eucken's   
,philosophy of ,life7#crd edition1      
#aiab74       #hb ,the ,truth of        
,religion1 p4 #ga4       #hc ,gesammelte
 ,aufstze3 ,die ,bedeutung der kleiner  
,nationen1      pp4 #dg-eb4       #hd   

,this truth is pointed out most forcibly
 by ,l4,p4 ,jacks in his      ,alchemy  
of ,thought1 chap4 i4       #he ,eucken 
visited ,england for the first time     
during ,whitsun-week      #aiaa4 ,he had
 been invited by the ,committee of the  
,british and      ,foreign ,unitarian   
,association to deliver in ,london the  
,essex ,hall      ,lecture for the year4
 ,a large audience gathered together to 
see      and hear him1 and he received a
 most cordial reception4 ,he spoke in   
,german on ,religion and ,life1 and the 
lecture has since appeared      in      
,english4 ,the ,rev4 ,charles ,hargrove1
 ,m4,a41 of ,leeds 7,president of       
the ,association7 presided over the     
meeting1 and spoke of the great         
importance of ,eucken's growing         
influence4 ,interesting addresses       
were also delivered by ,dr ,j4 ,estlin  
,carpenter1 ,principal of               
,manchester ,college1 ,oxford2 and ,dr  
,p4,t4 ,forsyth1 ,principal of          
,hackney ,college4 ,at the luncheon     

which followed1 ,professor              
,westermarck1 ,dr ,r4,f4 ,horton1 and   
others spoke4 ,the lecture was          
repeated at ,manchester ,college1       
,oxford1 during the same week4 ,on      
,whitsunday ,eucken preached in the     
evening at ,unity ,church1              
,islington1 ,london1 ,n41 at the        
invitation of the writer of this        
volume4       ,in ,september #aiab      
,eucken sailed for the ,united ,states  
of ,america to      deliver a course of 
lectures at ,harvard ,university        
covering a      period of six months4   
,in both countries he was greeted by a  
large number of his old      pupils1    
many of whom travelled long distances to
 see and hear him      once more4       
#hf ,eucken follows ,kant in the fact   
that after the union of      subject and
 object has taken place a new kind of   
objectivity has      to be taken into   
account4 ,this result has to be admitted
 before      knowledge becomes possible 
at all4 ,eucken has not dealt in a      

thorough manner with this problem1      
although several hints are given        
concerning the importance of this       
transcendental aspect in ,kant's        
philosophy4 ,the implications of such a 
new kind of objectivity      avoid the  
danger of subjectivism1 on the one hand1
 and of      empiricism on the other    
hand4 ,eucken's forthcoming ,theory of  
,knowledge will deal with this important
 matter4 ,in ,erkennen und      ,leben  
certain aspects of the problem are      
touched4       #hg ,the volume was      
translated into ,english and published  
in the      ,united ,states of ,america 
by ,stuart ,phelps in #ahhj4 ,i am not  
aware      that the work exercised any  
great influence at the time either in   
,england or ,america4 ,eucken's day had 
not then dawned4           99       99  
99       99       99   ,,index ,,of     
,,names   ,adamson1 ,r4 ,adickes4       
,aristotle4  ,balfour1 ,a4,j4 ,bergson4 
,boehme4 ,bosanquet1 ,b4 ,boutroux4     
,bradley1 ,f4,h4  ,caird1 ,e4           

,carpenter1 ,e4 ,carpenter1 ,j4 ,estlin4
 ,class1 ,g4 ,copernicus4  ,darwin4     
,descartes4 ,dilthey1 ,w4 ,driesch1 ,h4 
,fichte4 ,fischer1 ,kuno4 ,forsyth1     
,p4,t4  ,galileo4  ,gibson1 ,w4,r4,b4   
,goethe4 ,green1 ,t4,h4  ,haeckel4      
,haldane4 ,hargrove4 ,harnack4          
,hartmann1 ,ed4 von4 ,hegel4  ,hicks1   
,g4 ,dawes4 ,hffding1 ,h4 ,horton1      
,r4,f4 ,hgel1 ,f4 von4 ,husserl4        
,huxley4  ,jacks1 ,l4,p4 ,james1 ,w4    
,jesus1 cf4 chapters on ,historical     
,religions and ,christianity4  ,kade1   
,r4 ,kant4  ,liebmann1 ,otto4 ,lipps4   
,lodge1 ,o4 ,lotze4 ,luther4            
,mac,dougall1 ,w4 ,mach1 ,e4 ,mackenzie1
 ,j4,s4 ,meredith1 ,g4 ,morgan1 ,t4,h4  
,mnsterberg1 ,h4  ,nettleship1 ,r4,l4   
,ostwald1 ,w4  ,paul4 ,paulsen1 ,f4     
,phelps1 ,stuart4 ,plato4 ,plotinus4    
,reinke4 ,reuter4 ,rickert1 ,h4 ,royce1 
,j4 ,runeberg4  ,savonarola4 ,schfer1   
,e4,a4 ,schelling4 ,schiller4 ,schiller1
 ,f4,c4,s4 ,schopenhauer4 ,siebeck1 ,h4 
,simmel1 ,g4 ,socrates4 ,sorley1 ,w4,r4 

,taylor1 ,a4,e4 ,thomson1 ,j4,a4        
,trendelenberg4 ,troeltsch1 ,e4         
,vaihinger ,volkelt4  ,wallace1 ,w4     
,ward1 ,j4 ,westermarck1 ,e4 ,wicksteed1
 ,p4,h4 ,windelband1 ,w4 ,wundt1 ,w4