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Page 10
The theories of socialism and individualism can never be adequate
explanations of the great problem of life, for life cannot have a real
meaning if man cannot strive towards some lofty aim far higher than
himself, and such a goal the two humanistic theories do not provide for
him.
Religion, Idealism, Naturalism, Socialism, Individualism, while calling
attention to important facts in life, all fail in themselves to form
adequate theories to explain life. We have given the main outlines of
Eucken's arguments, but such a brief summary cannot do justice to his
excellent evaluations of these theories--these the reader may find in
his own works.
CHAPTER III
ANOTHER SEARCH FOR TRUTH
The result of the inquiry into the solutions of the problem offered in
the past is to show that they are all inadequate to explain and to give
an ideal to the whole of life. Perplexed as to the truth of the
existence of a higher world, man looked to the natural world for a firm
basis to life. Here he failed to find rest--rather, indeed, he found
less security than he had previously felt, for did not naturalism make
of him a mere unconscious mechanism, and deny the very existence of his
soul? Then he turned to humanity, and the opposing tendencies of
socialism and individualism came into evidence. Each hindered the other,
each shook his traditional beliefs, and each failed to give him a
satisfactory goal for life. Socialism concerned itself with external
social relations, but it gave life no soul. Then individualism confined
man to his own resources, and there resulted an inner hollowness which
became painfully evident. Socialism and individualism fail to provide a
sure footing. Instead of finding certainty, man has fallen into a still
deeper state of perplexity.
What shall he do? Must he once again leave the realistic systems of
Naturalism, Socialism, and Individualism, and return to the older
systems of Religion and Idealism? Was he not wrong in giving up the
thought of a higher invisible world? Has not the restriction of life to
the visible world robbed life of its greatness and dignity? This it
certainly has done, and there is little wonder that the soul of mankind
is already revolting, and shows a tendency once again to look towards
religion and idealism for a solution of life.
But the educated mind can never again take up exactly the same position
as it once did in regard to religion and idealism. The great realistic
theories have made too great a change in the standard of life, and in
man himself, to make it possible for him to revert simply to the old
conditions, and the older orthodox doctrines of religion can never again
be accepted as a mere matter of course. But the great question has again
come to the forefront--is there a higher world, or is the fundamental
truth of religion a mere illusion? This is the question that calls for
answer to-day, an answer which must be different, as man is different,
from the answers that were given in the past. A satisfactory answer is
impossible without understanding clearly the relation between the Old
and the New, and without taking account of the great, if partial, truths
that the realistic schemes of life have taught mankind.
To accept unreservedly Naturalism, Socialism, and Individualism is
impossible, for these rob life of its deeper meaning. To return to the
older doctrines without reserve is equally impossible.
Shall we ignore the question? This would be a fatal mistake. Some throw
themselves into the rush of work, and endeavour to forget the deeper
problems of life--but "the result is a life all froth and shimmer,
lacking inward sincerity, a life that can never in itself satisfy them,
but only keep up the appearance of doing so." There must be some
decision; for is not society being more and more broken up into small
sections, possessing the most variable standards of life, and
evaluating things in a diversity of ways? Such an inward schism must
weaken any effort on the part of humanity to combine for ideal ends.
Perhaps he of narrow vision, who sees nothing in life but sensuous
pleasure, is happy--but it is the happiness of the lower world. Perhaps,
too, he of the superficial mind is happy, who sees no deep
contradictions in the solutions offered, and is prepared to accept one
to-day and another tomorrow--but his happiness is that of the feeble
mind.
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