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Page 28
Objection has been taken to the fact that he starts upon his task with a
definite bias in a certain direction. He candidly admits from the outset
that his aim is to find a meaning for life, and in doing this he of
course tacitly assumes that life has a deep and profound meaning. Strict
scientists aver that the investigator must set out without prejudice, to
examine the phenomena he observes; and Eucken's initial bias may form a
fatal stumbling-block to the acceptance of his philosophy by these, or
indeed, by any who are not disposed to accept this fundamental position.
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 assumptions he makes. He assumes
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 assumptions. 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
scholarship 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
nobler 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.
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