Chapter 14

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 bearings. The whole of Eucken's works turn around the conception of the _spiritual life_. This fact must be constantly borne in mind. 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 it. But no other term serves Eucken's meaning, and the recurrence of the term has to be endured in order that it may yield of its rich content.

It has been shown how Eucken establishes a _new world_ with its own laws and values within the spiritual life. The spiritual life possesses grades of reality: it reveals itself from the level of connection of body and mind and of ordinary life right up to Infinite Love in [p.237] the Godhead. Such a reality is created within the total activity of the soul; but it is not mere subjectivism by virtue of the fact that its material comes to it from without.[86] And Eucken shows that it is thus a life partly given to man, and partly created by him. The "given" elements have to enter into man's soul. This they cannot do without much opposition. 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 soul, and which will become the standard by which to measure the values of all the things which present themselves.

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 civilisation, culture, morality, and all the rich inheritance of the race. Such an inheritance can be developed farther by the [p.238] full consciousness of the spiritual life and by the exercising of it from its very foundation.

In _The Problem of Human Life_ Eucken sees in the message of every one of the great thinkers of the ages, however much he may differ from them, the vindication of a life higher than that of sense or even of in-intellectualism. In one form or another, they all present some world of values which is born and nurtured within the mind and soul. All these thinkers stand for something which is great and good. Eucken attempts to discover this core in their teaching; and in the midst of all the differences some spiritual truth and value make their appearance. This volume has undergone many changes, and is now in its ninth edition.

In _The Main Currents of Modern Thought_ Eucken deals, in the first part of the book, with _the fundamental concept of spiritual life_ as this reveals itself in the meanings of Subjective--Objective, Theoretical--Practical, Idealism--Realism. The middle portion of the book deals with the _Problem of Knowledge_ as this is shown in Thought and Experience (Metaphysics), Mechanical--Organic (Teleology), and Law. The third portion of the volume deals with the _Problems of Human Life_ as these are presented in Civilisation and Culture, History, Society and the Individual, Morality and Art, Personality and Character, and the Freedom of the Will. The final portion deals [p.239] with _Ultimate Problems_; and the two chapters on the Value of Life and the Religious Problem bring out the deeper meaning of spiritual life.

This volume has undergone many changes. When it appeared in 1878 it was little more than a history of the concepts we have already referred to.[87] But at the present time it deals with the history of the concepts, a criticism of these, and finally the presentation of the author's own thesis regarding the reality of an independent spiritual life.

In _Life's Basis and Life's Ideal_ he analyses the various systems of thought which have been presented to the world. He finds many of these deficient; but although something that is contained in them has to pass away, they possess some spiritual element which requires preservation, and which is valid for all time. None of these systems is final; they have to preserve what is spiritual within them, and also merge it in some newer revelation gained for mankind. Every system of the universe and of life has to move; it has perpetually to drop something of its accidentals, and continually strengthen and increase its essentials. Everywhere emphasis is laid on the fact that the spiritual element [p.240] must be preserved and increased at whatever cost, for it is an element of the highest value for the world, and constitutes the energy of the world's upward march.

In the _Einheit des Geisteslebens_, as well as in the _Prolegomena_ to this, the necessity of a spiritual conception of knowledge comes to the foreground. All systems of Naturalism lack enough spiritual life within themselves to meet the deepest needs of the race. Man is _more_ than all such systems. Even on the grounds of the Theory of Knowledge itself man can be proved to be _more_. Eucken deals in these two books with the content of consciousness: that content reveals what is a Whole or Totality, what is beyond sense, what includes within itself the isolated impressions of the senses or of the understanding, and what is therefore _spiritual_ in its nature.

In the _Kampf um einen geistigen Lebensinhalt_--a book of the greatest value--we find Eucken at his best. His attempt here is to deal with the struggle for the spiritual life and the certainty of its possession. He shows how man has emerged out of Nature, and how he has moved in the direction of gaining an inner world during the long course of civilisation, culture, morality, and religion. Through titanic struggles this inner world becomes man's possession, and constitutes the true value and significance of his life. Man now realises that it is this world of spirit and values [p.241] which constitutes the only really true world. Issuing out of this possession of the ever richer contents of this inward, spiritual world, the personality constantly becomes something quite other than it was, and its possession adds to the inheritance of the spiritual ideals of the world. 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 work. Nothing blossoms or bears fruit without the presence and the power of spiritual life in the deepest inwardness of the soul.

In _The Truth of Religion_ Eucken roams in a vast territory. All the oppositions of the ages to religion are brought on the stage, and are made to reveal their best and their worst. He shows how every system of thought, devoid of the experience and activity of the deepest soul, fails to engender religion. He shows over against all this the intellectual warrant for religion, 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 being. This has been the meaning of the religions of the world, and this meaning finds its culmination in Christianity.

Eucken's smaller books, such as _The Life of the Spirit, Christianity and the New Idealism, Können wir noch Christen sein?_, and _The Meaning and Value of Life_, present certain aspects of the larger volumes in a simpler form.

Eucken is at present engaged upon the [p.242] completion of a work of great importance dealing with _The Theory of Knowledge_. His system has been stated to be in need of this important corner-stone, and he has hastened to meet the demand. The book will deal with the "grounds" of the life of the spirit in an even more fundamental manner than any of his books. A preparatory work, small in bulk--_Erkennen und Leben_--has just appeared in German, and will be issued in English in the spring of 1913.

In _Erkennen und Leben_ Eucken shows the need of clearness in regard to the concept of the spiritual life. This work is an introduction to his forthcoming work--_The Theory of Knowledge_. He shows that the Problem of Knowledge can only be answered through a further clarification of the Problem of Life. It is, therefore, necessary to show what such a Life is and how it may be lived, and, finally, how it makes Knowledge possible. This is the only way by which the final convictions of Life are able to possess greater depth and duration.

Knowledge is possible only in so far as man participates in a self-subsistent life. Without such a self-subsistent life many intellectual achievements are possible, but they do not deserve the name of Knowledge.

Such a self-subsistent life must be operative in the foundation of our nature, but it must constantly receive its material from the most [p.243] important meanings and values of the world. The self-subsistent life dare not feed on the mere analysis of consciousness or on the material which it already possesses.

History shows how a self-subsistent life is not created through the mere succession of events, but is always found as a life which is superior to the perpetual changes of Time. Consequently, every real Knowledge has something _sub specie aeternitatis_ as its essence, and this differentiates it from all mere relativism.

The movement of History culminates alternately in _Concentration_ on the one hand, and in _Expansion_ on the other: _Positive_ and _Critical_ epochs alternate. Both aspects are necessary for the growth of life.

In modern times the growth of the Expansion-side of life has destroyed in a large measure the equilibrium of life; and the task to-day is to construct a new Concentration-side.

Such a new Concentration is possible: the experience of History testifies to its presence in several epochs; and there is a deep longing for it in many quarters to-day.

In order to attain to such a Concentration the "dead-level" life of the present must be overcome, and a turn must take place towards a new Metaphysic of Life.

Such is the problem to-day, and no complete answer is to be found in the past systems of Metaphysics. "The possibilities of Life and [p.244] of Knowledge are in no way exhausted, but it is only through our own courage and actions that the possibilities can become actualities" (_Erkennen und Leben_, p. 161).

The various systems of Thought need a synthesis which will include them all. It is difficult to-day to obtain a theory of life which does not leave out of account some essential elements. Is there a possibility of discovering such a synthesis? I believe that Eucken's works answer this question. But we wait eagerly for the appearance of his greatest work, and I think that, when it appears, he will more than ever deserve Windelband's designation of him as "the creator of a new Metaphysic."

* * * * *

APPENDIX [p.245]

* * * * *

LIST OF EUCKEN'S WORKS

1866. "De Aristotelis docendi ratione." Pars I. De particularis. This was the Doctor's dissertation at Göttingen University.

1868. "Über den Gebrauch der Präpositionem bei Aristoteles."

1870. "Über die Methode und die Grundlagen der Aristotelischen Ethik" (Separatabdruck aus dem Programm des Frankfurter Gymnasiums von 1870).

1871. "Über die Bedeutung der Aristotelischen Philosophie fur die Gegenwart" (Akademische Antrittsrede gehalten am 21 November, 1871). This was in Basel.

1872. "Die Methode der Aristotelischen Forschung in ihrem Zusammenhang mit den philosophischen Grundprincipien des Aristoteles."

1874. "Über den Wert der Geschichte der Philosophie" (Antrittsrede, Jena, 1874).

1878. "Die Grundbegriffe der Gegenwart." This was translated by Stuart Phelps in 1880, and published by Appleton of New York. The fourth edition has been translated by M. Booth, and has been published by T. Fisher Unwin in 1912. The title of the third German edition was changed to "Geistige Stromungen der [p.246] Gegenwart." The English edition is entitled "The Main Currents of Modern Thought."

1879. "Geschichte der philosophischen Terminologie."

1880. "Über Bilder und Gleichnisse in der Philosophie": Eine Festschrift.

1881. "Zur Erinnerung an K.Ch.F. Krausse" (Festrede, gehalten zu Eisenberg am 100 Geburtstage des Philosophen).

1884. "Aristoteles Anschauung von Freundschaft und von Lebensgütern."

1885. "Prolegomena zu Forschungen über die Einheit des Geisteslebens in Bewusstsein und Tat der Menschheit."

1886. "Die Philosophie des Thomas von Aquino und die Kultur der Neuzeit."

1886. "Beiträge zur Geschichte der neueren Philosophie." (Second edition, 1906, under the title "Beiträge zur Einführung in die Geschichte der Philosophie.")

1888. "Die Einheit des Geisteslebens in Bewusstsein und Tat der Menschheit." This will be published by Williams & Norgate.

1890. "Die Lebensanschauungen der grossen Denker." The ninth edition appeared in 1911. Changes and additions have been made in each succeeding edition. English translation (1909) by W.S. Hough and W.R. Boyce Gibson under the title "The Problem of Human Life, as viewed by the Great Thinkers from Plato to the Present Time" (published by Charles Scribners' Sons, New York; and T. Fisher Unwin, London).

1896. "Der Kampf um einen geistigen Lebensinhalt." (Second edition, with many changes, 1907.) A translation of this volume will be published by Williams & Norgate in the spring of 1913.

1901. "Das Wesen der Religion." (First and second editions.) This essay was translated by W. Tudor Jones in 1904, and was published for private circulation. It is now out of print, but will soon reappear together with another essay, "Wissenschaft und Religion."

1901. "Der Wahrheitsgehalt der Religion," 1901. (Second edition, with numerous changes, 1905; third edition, with changes, 1912.) The second edition was translated by W. Tudor Jones, and published by Williams & Norgate in 1911 under the title of "The Truth of Religion." A translation of the third German edition will be published at the close of 1912.

1901. "Thomas von Aquino und Kant: ein Kampf zweier Welten."

1903. "Gesammelte Aufsätze zur Philosophie und Lebensanschauung."

1905. "Was können wir heute aus Schiller gewinnen?" (Kantstudien: Sonderdruck).

1905. "Wissenschaft und Religion." This comprises a chapter in the collection of essays entitled "Beiträge zur Weiterentwickelung der Christlichen Religion."

1907. "Grundlinien einer neuen Lebensanschauung." This volume was translated by Alban G. Widgery, and published by A. & C. Black in 1911 under the title of "Life's Basis and Life's Ideal."

1907. "Hauptprobleme der Religionsphilosophie der Gegenwart." (First edition, 1907; fourth and fifth editions (with additions), 1912.) The first edition was translated by W.R. Boyce Gibson and Lucy Gibson under the title "Christianity and the New Idealism: a Study in the Religious Philosophy of To-day." This is published by Harper & Brothers, London and New York.

1907. "Philosophie der Geschichte." This is an essay in the volume entitled "Systematische Philosophie" in the series "Kultur der Gegenwart."

1908. "Sinn und Wert des Lebens." Third edition (with many additions), 1911. The first edition was translated by W. R. Boyce Gibson and Lucy Gibson under the title of "The Meaning and Value of Life" (Publishers: A. & C. Black).

1908. "Einführung in eine Philosophie des Geisteslebens." Translated by the late F.L. Pogson under the title of "The Life of the Spirit" (third edition, 1911).

1911. "Religion and Life" (the Essex Hall Lecture for 1911). This is published by the Lindsey Press, London.

1911. "Können wir noch Christen sein?" A translation of this is in preparation.

1912. "Naturalism or Idealism?" (the Nobel Lecture, translated by A.G. Widgery). This is published by Heffer & Sons, Limited, Cambridge.

1912. "Erkennen und Leben." A translation of this work, by W. Tudor Jones, is in preparation, and will be published by Williams & Norgate in the spring of 1913 under the title of "Knowledge and Life: An Introduction to the Theory of Knowledge."

1913. "Erkenntnistlehre." This volume will appear early in 1913. The translation will also appear during 1913, and the book will be published by Williams & Norgate under the title of "The Theory of Knowledge."

* * * * *

FOOTNOTES:

[1] It is not only in Germany, but also in England, that natural scientists forget this important fact. The Presidential Address of Professor Schäfer at the British Association (September 1912) is an instance of attempting to explain life in terms of its history and of its lowest common denominator. And huge assumptions have to be made in order to explain as little as this.

[2] A fuller treatment of this subject will be found in my forthcoming volume, _Pathways to Religion_. It is incorrect to state with Professor Sorley (_Recent Tendencies in Ethics_, p. 30) that "her [Germany's] philosophy betrays the dominance of material interests."

[3] An important article on this book appeared in _Mind_ during 1896, and, as far as I can trace, this seems to be the first serious attention which was given to Eucken's writings in England. A translation of the volume will appear shortly by Messrs Williams & Norgate.

[4] Cf. _Main Currents of Modern Thought_, translated by Dr M. Booth (1912).

[5] _Main Currents of Modern Thought_, p. 259.

[6] _The Truth of Religion_, p. 6l.

[7] _Ibid._, p. 62.

[8] W. James's _Text-Book of Psychology_, p. 145.

[9] William Wallace's _Lectures and Essays on Natural Theology and Ethics_, p. 210.

[10] Edward Caird's Introduction to William Wallace's Gifford Lectures, pp. xxx, xxxi.

[11] On this conception of the spiritual as _More, cf._ Bosanquet's _Psychology of the Moral Self_.

[12] _Cf._ Wicksteed's _The Religion of Time and the Religion of Eternity_, in Carpenter and Wicksteed's _Studies in Theology_.

[13] Eucken's best account of this subject is found in Parts I., II., and V. of his _Truth of Religion_ and in _Beiträge zur Weiterentwickelung der Religion_, pp. 240-281. This latter is a volume of ten essays by well-known German religious teachers.

[14] The President of the British Association (1912) states in his address that it is not within his province to touch the question concerning the nature of the soul. I take the report of his address from _Nature_, 5th September. Dr Haldane goes much further in the direction of Vitalism (discussion at British Association on the subject).

[15] _Cf._ Driesch: _Philosophy of the Organism_; _Vitalismus als Geschichte und Lehre_; his article in _Lebensanschauung_ (a collection of essays by twenty German thinkers, 1911); Reinke's _Philosophie der Botanik_; McDougall's _Body and Mind_; Thomson's _Heredity, Evolution_, and _Introduction to Science_ (the two latter in the Home University Library). Bergson's _Creative Evolution_ deals with the subject, but the value of this book is greater in other directions. T.H. Morgan's _Regeneration_ is a weighty contribution to the subject.

[16] A revival of the study of Kant's first _Critique_ would be of great value to our natural scientists. Green, in his _Prolegomena to Ethics_, has interpreted this aspect in a manner that ought not to be forgotten. _Cf._ further Edward Caird's _Evolution of Religion_, vol. i.

[17] Ward's _Naturalism and Agnosticism_, vol. i., is a reply to this important question.

[18] _Cf._ Münsterberg's _Psychology and Education_, and his _Eternal Values_; also Royce's _The World and the Individual_.

[19] This trans-subjective aspect has been worked out in an original way by Volkelt in his _Quellen der menschlichen Gewisskeit_.

[20] The works of Münsterberg and Rickert deal with great clearness on this difference of subject-matter in science and history.

[21] The main weakness of Bergson's philosophy seems to be in not recognising this problem. Bosanquet, in his _Principle of Individuality and Value_, has very clearly recognised and interpreted it upon similar lines to Eucken.

[22] In this respect Eucken and Bergson seem to agree, although it is difficult to reconcile this aspect of Bergson's with his statements concerning the grasping of reality in the perceptions of the moment.

[23] "Hegel To-day," _The Monist_, April 1897.

[24] _Truth of Religion_, p. 328.

[25] Green has dealt with this aspect in the first part of his _Prolegomena to Ethics_ in practically the same way as Eucken. _Cf._ also Nettleship's _Life of Green_ and his (Nettleship's) _Philosophical Remains_.

[26] This need of differentiation has been presented by Münsterberg in a powerful manner in his _Psychology and Life, Eternal Values_, and _Science and Idealism_.

[27] Münsterberg's _Science and Idealism_, p. 10; _cf._ also his _Grundsuge der Psychologie_, Bd. i., 1900.

[28] Wundt's _Grundriss der Psychologie_ and the article "Psychologie" in _Philosophie im beginn des Zwanzigsten Jahrhunderts (Festschrift fur Kuno Fischer_, art. 1).

[29] _The Truth of Religion_, pp. 178 _f_.

[30] It is a great merit of Bergson, too, to have perceived this fundamental difference. The difference between intellect and intuition, in his larger volumes, is more illuminating on the side of intellect. The relation of both is expressed by him more clearly in his short _Introduction to Metaphysics_ (soon to appear in English).

[31] Troeltsch, in his _Psychologie und Erkenntnistheorie_, has perceived the difference very clearly, but in a manner quite different from Bergson. Troeltsch has dealt with the presence of the content of the over-empirical as something which is higher than any psychology of the soul, and which is at the farthest remove from the percept.

[32] Richard Kade, in his new book, _Rudolf Euckens noologische Methode_, points out very clearly Eucken's contributions on this point from 1885 downwards. Kade further deals with the later developments of Windelband, Rickert, Troeltsch, and Wobbermin in the same direction.

[33] _Historical Studies in Philosophy_,1912, p. 176.

[34] _Cf._ the two remarkable volumes of Baron von Hügel, _The Mystical Elements of Religion_,1908, and especially vol. ii. These books are a mine of rich things, but I have not observed that many in our country have as yet realised this fact.

[35] _The Truth of Religion_, p. 456.

[36] _Main Currents of Modern Thought_, p. 353.

[37] _The Truth of Religion_, p. 59.

[38] _Cf. Decadence_, Henry Sidgwick Memorial Lecture, by the Rt. Hon. Arthur James Balfour, M.P., 1908. Mr Balfour has perceived the problem in a more optimistic manner than Professor Eucken; but he, too, is conscious that much is required of the people. "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" (p. 62).

[39] _Main Currents of Modern Thought_, p. 398.

[40] This aspect has been developed in modern times by Schopenhauer, Ed. von Hartmann, and others. Bergson seems to me to be greatly indebted to Schopenhauer. Schopenhauer's Will and Bergson's _élan vital_ are practically the same (_cf_. Schopenhauer's _Über den Willen in der Natur,_ and Bergson's _Creative Evolution_). Edward Carpenter, in his _Art of Creation_, has worked out a similar point of view independently of Bergson.

[41] _Der Kampf um einen geistigen Lebensinhalt_, Zweite Auflage, 1907, S. 331.

[42] Sonderdruck, 1905.

[43] George Meredith, _The Sage Enamoured and the Honest Lady_.

[44] _Cf._ the closing passages of Bradley's _Appearance and Reality_ for a similar view; also the latter part of Ward's _Realm of Ends_.

[45] This weakness of Bergson's philosophy is shown in the whole of Bosanquet's _Principle of Individuality and Value_.

[46] 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 Pragmatists. _Cf._ his _Präludien_.

[47] _The Truth of Religion_, p. 175.

[48] Modern psychology would agree with such a view, but probably not with the implications given to it by Eucken. The "faculty" psychology as it was presented by Kant has now disappeared, and consciousness is conceived as a unity in which the three aspects referred to are present, and even the single aspect that is in the foreground of consciousness is influenced by the others which are in the background. Another point made clear by Höffding (_cf_. his _Psychology)_ 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 current, and to turn it into new directions by means of the reflective power of consciousness itself.

[49] It is a great merit of Bergson's philosophy to have pointed this out. It is a conception presented several times in the history of philosophy, but there is great need of re-emphasising it to-day, especially as things in space have gripped the soul with such power and disastrous results.

[50] _The Truth of Religion_, p. 243.

[51] _The Truth of Religion_, p. 200. _Cf._ also _Können wir noch Christen sein_? pp. 91-141.

[52] _Cf._ Ward's _The Realm of Ends_, chapters ii. and xx.; also Caird's _Evolution of Religion_ has many valuable hints throughout the two volumes pointing in the same direction.

[53] _The Truth of Religion_, p. 436.

[54] Quoted in _The Truth of Religion_, p. 436.

[55] Cf. _The Truth of Religion_, pp. 429 ff.

[56] _The Truth of Religion_, p. 430.

[57] This fact is very clearly interpreted by Rickert in his _Gegenstand der Erkenntnis_.

[58] _The Truth of Religion_, p. 431.

[59] 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 religion.

[60] _The Truth of Religion_, p. 533.

[61] _The Truth of Religion_, pp. 367, 368.

[62] _The Truth of Religion_, pp. 11, 12.

[63] _The Truth of Religion_, p. 545. It is on this fact that Eucken builds his conception of immortality. Such a conception is not a matter of speculation or of scientific proof, but a matter of an experience born on the summit of the evolution of spiritual life within the soul. It is useless to attempt to press such an experience into a conceptual mould.

[64] _The Truth of Religion_, pp. 550, 551.

[65] Driesch is attempting the construction of such a Metaphysic of Nature, and a similar attempt is to be discovered in Bergson's philosophy, especially in its later developments.

[66] Troeltsch has also emphasised this truth in his _Absolutheit des Christentums und die Religionsgeschichte_ and in his _Bedeutung der Geschichtlichkeit Jesu für den Glauben_. These two small volumes are of great value.

[67] Cf. _Können wir noch Christen sein_? pp. 150 to 210; _Das Wesen der Religion; Life's Basis and Life's Ideal_, p. 332 ff.; _Christianity and the New Idealism_, chapter iv.; _The Truth of Religion_, pp. 539 to 616.

[68] _The Truth of Religion_, p. 360.

[69] _Das Wesen der Religion_, S. 16.

[70] The closing sections of _The Truth of Religion._ A similar aspect is presented in the final chapter of _Können wir noch Christen sein?_

[71] _Cf._ J.S. Mackenzie's _Outlines of Metaphysics_ on the various constructions of the Universe and of Life. The whole volume is of the greatest value. _Cf._ also A.E. Taylor's illuminating volume, _Elements of Metaphysics_.

[72] Cf. _Der Kampf um einen geistigen Lebensinhalt_, S. 98 ff.

[73] _Cf._ Wicksteed's remarkable address _The Religion of Time and the Religion of Eternity_, already referred to. There are some striking similarities between Eucken and Wicksteed, who have, however, worked each quite independently of one another.

[74] Men of science themselves feel this, and are conscious of the one-sidedness of the results of the scientific side of materialism.

[75] _The Truth of Religion_, p. 103.

[76] _Die Lebensanschauungen der grossen Denker_, 9te Auflage, 1911, S. 504.

[77] Liebmann passed away in January 1912. He had been Eucken's colleague in Jena for many years. Windelband designates him as "the truest of Kantians and the Nestor of Philosophy." _Cf._ my article on his life and work in the _Nation_ for February 3, 1912. 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 Philosophy. Cf_. also G. Dawes Hicks's valuable articles in the _Proceedings of the Aristotelian Society_ during the past ten years.

[78] _Analysis der Wirklichkeit_,3te Auflage, 1900, S. vii.

[79] _Cf._ Dilthey's _Erlebnis und Dichtung_; his article "Die Typen der Weltanschauung und ihre Ausbildung in den metaphysichen Systemen" in _Weltanschauung_; _Philosophie und Religion in Darstellungen_, 1911 also, "Das Wesen der Philosophie" in _Systematische Philosophie_ ("Kultur der Gegenwart").

[80] _Cf._ Eucken's _Hauptprobleme der Religionsphilosophie der Gegenwart_, 5te Auflage, 1912, chapter iv. Also, _Erkennen und Leben_ (1912), ss. 35-51.

[81] _The Truth of Religion_, p. 574. Many hints in this and other respects may be found in W.R. Boyce Gibson's valuable work, _Rudolf Eucken's Philosophy of Life_(3rd edition, 1912).

[82] _The Truth of Religion_, p. 71.

[83] "Gesammelte Aufsätze": _Die Bedeutung der kleiner Nationen_, pp. 47-52.

[84] This truth is pointed out most forcibly by L.P. Jacks in his _Alchemy of Thought_, chap. i.

[85] Eucken visited England for the first time during Whitsun-week 1911. He had been invited by the Committee of the British and Foreign Unitarian Association to deliver in London the _Essex Hall Lecture_ for the year. A large audience gathered together to see and hear him, and he received a most cordial reception. He spoke in German on _Religion and Life_, and the lecture has since appeared in English. The Rev. Charles Hargrove, M.A., of Leeds (President of the Association) presided over the meeting, and spoke of the great importance of Eucken's growing influence. Interesting addresses were also delivered by Dr J. Estlin Carpenter, Principal of Manchester College, Oxford; and Dr P.T. Forsyth, Principal of Hackney College. At the luncheon which followed, Professor Westermarck, Dr R.F. Horton, and others spoke. The lecture was repeated at Manchester College, Oxford, during the same week. On Whitsunday Eucken preached in the evening at Unity Church, Islington, London, N., at the invitation of the writer of this volume.

In September 1912 Eucken sailed for the United States of America to deliver a course of lectures at Harvard University covering a period of six months.

In both countries he was greeted by a large number of his old pupils, many of whom travelled long distances to see and hear him once more.

[86] 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 account. This result has to be admitted before knowledge becomes possible at all. Eucken has not dealt in a thorough manner with this problem, although several hints are given concerning the importance of this transcendental aspect in Kant's philosophy. The implications of such a _new_ kind of objectivity avoid the danger of subjectivism, on the one hand, and of empiricism on the other hand. Eucken's forthcoming _Theory of Knowledge_ will deal with this important matter. In _Erkennen und Leben_ certain aspects of the problem are touched.

[87] The volume was translated into English and published in the United States of America by Stuart Phelps in 1880. I am not aware that the work exercised any great influence at the time either in England or America. Eucken's "day" had not then dawned.

* * * * *

INDEX OF NAMES

Adamson, R. Adickes. Aristotle.

Balfour, A.J. Bergson. Boehme. Bosanquet, B. Boutroux. Bradley, F.H.

Caird, E. Carpenter, E. Carpenter, J. Estlin. Class, G. Copernicus.

Darwin. Descartes. Dilthey, W. Driesch, H.

Fichte. Fischer, Kuno. Forsyth, P.T.

Galileo.

Gibson, W.R.B. Goethe. Green, T.H.

Haeckel. Haldane. Hargrove. Harnack. Hartmann, Ed. von. Hegel.

Hicks, G. Dawes. Höffding, H. Horton, R.F. Hügel, F. von. Husserl. Huxley.

Jacks, L.P. James, W. Jesus, _cf._ chapters on Historical Religions and Christianity.

Kade, R. Kant.

Liebmann, Otto. Lipps. Lodge, O. Lotze. Luther.

MacDougall, W. Mach, E. Mackenzie, J.S. Meredith, G. Morgan, T.H. Münsterberg, H.

Nettleship, R.L. Ostwald, W.

Paul. Paulsen, F. Phelps, Stuart. Plato. Plotinus.

Reinke. Reuter. Rickert, H. Royce, J. Runeberg.

Savonarola. Schäfer, E.A. Schelling. Schiller. Schiller, F.C.S. Schopenhauer. Siebeck, H. Simmel, G. Socrates. Sorley, W.R.

Taylor, A.E. Thomson, J.A. Trendelenberg. Troeltsch, E.

Vaihinger Volkelt.

Wallace, W. Ward, J. Westermarck, E. Wicksteed, P.H. Windelband, W. Wundt, W.