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Page 14
The unchangeable laws of logic, too, are instances of the eternal truth.
The principles of the validity of thought are entirely independent of
individuals, of the passage of time, and of the environment of man. "Our
thought cannot advance in the definite work of building up science
without producing and employing a definite logical structure, with fixed
principles; these principles are immanent in the work of thought, they
are above all the caprice and all the differences of the individuals."
Whence again this consistency in a changeable and subjective world?
The marvellous influence that ideas have exerted upon man again points
to the persistence and power of the eternal. Is it not strange how it is
that man often serves but as a mere instrument for the realisation of an
idea, and how he is often carried away by an idea to do things which are
against his own personal interests and desires? And when he and his
generation have passed beyond human sight, we often find a new
generation direct their endeavours in the same way, and we wonder what
is behind such a continuity in the struggles of mankind.
The history of great personalities in the realms of literature, art, and
science show in a remarkable way how men have risen above the influences
of their time, and beyond the cramping tiredness of the mere flesh.
Could a great thinker like Aristotle be entirely conditioned by flesh
and environment? And what of the great artists and poets who have
conquered the chains of mortal finitude and breathed of higher worlds?
Every one of them is a convincing testimony of the possibility of
mankind transcending the material, and taking unto itself of the
resources of a deeper world.
Then the dissatisfaction of the ages with their limited knowledge of
truth cannot but tell of a great eternal something that stirs at the
basis of the human soul. The people of to-day find the various systems
of the day inadequate; they search for something higher, and the mere
fact that they search beyond matter and the mere subjective human
qualities is in itself a testimony to the existence of a world higher
than the material and subjective.
What is it that makes it possible for one human being to "live into" the
experience of others who lived long ago, and for the present to conquer
and alter the past? How can we account for the eternal trait in thought,
for the unchanging laws of logic, for the consistency of moral ideals,
and their transcendence over flesh and immediate circumstances? What is
the force behind the idea, and how can we account for the continuous
struggle of mankind in certain directions? And, finally, what is it that
makes it possible for men to rise beyond themselves, to shake away the
shackles of matter and vicinity, and to delve deep into the profounder
world?
If we can find what it is that makes all this possible, then surely we
have found the greatest thing in the world--the reality. And Eucken's
answer is clear and definite. It must be something that persists, is
eternal and independent of time, and it must extend beyond the
individual to a universal whole. This must be "the Universal Spiritual
Life," which, though eternal, reveals itself in time, and though
universal, reveals itself in the individual man, and forms the source
from which the spiritual in man "draws its power and credentials."
This, then, is the result of Eucken's search for reality--he has found
it to exist in a Universal Spiritual Life. Of course he has not arrived
at his conclusion by a system of rigid proof; it has already been
pointed out how impossible it is to arrive at the greater truths of life
in such a manner.
He has done, however, that which can be reasonably expected in such
cases. To begin with, he has given us a striking analysis of the
essential characteristics of human life, and he has found there a
yearning and a void. He has given us a masterly discussion of eternal
truth as contrasted with the temporary expressions of it. He has taught
us how the present can overcome the past, and how man can ascend beyond
the subjective and material. And he has led us to feel that reality must
lie in the eternal that appears to be at the basis of the highest and
greatest in man.
Moreover, he has given a fair and thorough treatment of the solutions
that have been offered in the past. He has shown how inadequate they are
to explain life. He has shown how the modern solutions "cannot perform
their own tasks without drawing incessantly upon another kind of
reality, one richer and more substantial." This in itself shows "beyond
possibility of refutation that they do not fill the whole of life." He
has demonstrated how the acceptance of these systems depends upon an
implicit acceptance of a higher life. "The naturalistic thinker ascribes
unperceived to nature, which to him can be only a coexistence of
soulless elements, an inner connection and a living soul. Only thus can
he revere it as a higher power, as a kind of divinity; only thus can he
pass from the fact of dependence to a devotional surrender of his
feelings. The socialist bases human society, with its motives mixed with
triviality and passion, on an invisible community, an ideal humanity....
The individualist in his conception exalts the individual to a height
far more lofty than is justified by the individual as he is found in
experience." All these assume more or less unconsciously the existence
of that "something higher" which they attempt to deny.
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