Part 5 (2/2)
If we deny that life has a meaning, then Eucken has little for us; but if we are merely doubtful on the matter, the reading of Eucken will probably bring conviction.
Many critics point to the far-reaching a.s.sumptions he makes. He a.s.sumes as axiomatic certainties and insoluble mysteries the existence of the spiritual life in man, the union of the human and divine, and the freedom of the spiritual personalities, though in a sense dependent upon the Universal Spiritual Life. This of course does not mean that he is in the habit of making unjustifiable a.s.sumptions. This is far from being the case; on the contrary, he takes the greatest care in the matter of his speculative bases. There are some fundamental facts of life, however, which according to Eucken are proved to us by life itself; we feel they must be true, but they are not truths that can be reasoned about, nor proved by the intellect alone. These are the three great facts mentioned above, which, while not admitting of proof, must be regarded as certainties.
His contention that they cannot be reasoned about has led to the further charge of irrationalism. The question that has to be decided is, whether Eucken in emphasising the fact that great truths must be solved by life and action, is underestimating the part that intellect must play in life. The decision must be largely one of individual opinion. Many critics are of the opinion that he does lay too little stress upon the intellectual factor in life. In actual fact, however, the fault is more apparent than real, for Eucken does in fact reason and argue closely concerning the facts of life. The charge, too, is to some extent due to the fact that he continually attacks the over-emphasis on the intellectual that the people of his own race--the Germans--are apt to place. With the glorification of the intellect he has no sympathy, for he feels there is something higher and more valuable in life than thought--and that is action.
These are the main points of criticism that have been raised--the reader must judge for himself how seriously they should be regarded. But before arriving at a final opinion he must think again of the contributions Eucken has indubitably made to philosophy and religion, of which we shall again in brief remind him.
He has given us a striking examination of the various theories of life, and has ably demonstrated their inadequacy. He has displayed great scholars.h.i.+p in his search for the ultimate reality. He has found this reality in the universal life, and has urged the need for a break with the natural world in order to enter upon a higher life. He has traced the progress of the spiritual life, and has given us ultimately a bold vindication of human personality and of the freedom of the spiritual being.
He has raised philosophy from being mere discussions concerning abstract theories to a discussion of life itself. In this way philosophy becomes not merely a theory concerning the universe, nor merely a theory of life, but a real factor in life itself--indeed it becomes itself a life.
Thus has he given to philosophy a higher ideal, a new urgency--by his continued emphasis upon the spiritual he has given to philosophy a n.o.bler and a higher mission. He has placed the emphasis in general upon life, and has pointed out the inability of the intellect to solve all life's problems. He has given to idealistic philosophies a possible rallying-point, where theories differing in detail can meet on common ground. As one eminent writer says: ”The depth and inclusiveness of Eucken's philosophy, the comprehensiveness of its substructure and its stimulating personal quality, mark it out as the right rallying-point for the idealistic endeavour of to-day.”
And what does he give to religion? Many will reply that he has given us nothing that is not already in the Christian religion. Therein lies the value and strength of Eucken's contributions. He has given a striking vindication of the spiritual content of Christianity as against the effects of time changes. He has attempted to bring out the contrast between what is really vital, and what are merely temporary colourings and accretions. He makes many of the main elements of Christianity acceptable without the need of a historical basis or proof. Not only does he present the Christian position as a reasonable view of the problem of life, but as the only solution that can really solve the final problem. He has cleared the decks of all superfluous baggage, and has laid bare a firm basis for a practical, constructive endeavour.
He has given us in himself a profound believer in the inward and higher nature of man, and in the existence of the spiritual life. As one critic says: ”The earnestness, depth and grandeur, humility and conscious choice of high ideals, have raised his work far above mere intellectual acuteness and minuteness.”
In Eucken we have one of the greatest thinkers of the age--some would say _the_ greatest--setting his life upon emphasising the spiritual at a time when the tendency is strongly in materialistic directions. He has gathered around him a number of able and whole-hearted disciples in various countries, and future ages may find in Eucken the greatest force in the revulsion of the twentieth century (that is already making itself felt) from the extreme materialistic position, to take religion up again, and particularly the Christian religion, as the only satisfying solution of humanity's most urgent problem.
BIBLIOGRAPHY
The English reader should first read:
_The Meaning and Value of Life_ (A. & C. Black), which is a good introduction to Eucken's philosophy; and _The Life of the Spirit_ (Williams & Norgate).
He can then proceed to study Eucken's three comprehensive and important works:
_Life's Basis and Life's Ideal_, in which he gives a detailed presentation of his philosophy (A. & C. Black).
_The Truth of Religion_, in which he gives his ideas on religion (Williams & Norgate).
_The Problem of Human Life_, in which he makes a searching a.n.a.lysis of the philosophies of the past (Fisher Unwin).
The student will be much helped in his study by the following books:
_Eucken and Bergson_, by E. Hermann (James Clark & Co.).
_Rudolf Eucken's Philosophy of Life_, by Professor W.R. Boyce Gibson (A. & C. Black).
When he has studied these he will probably be anxious to read other works of Eucken's, of which translations have already appeared, or are soon to appear.
<script>