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Page 3
It is however essential, if one is to appreciate a philosopher, to
understand clearly what his main problem is. Therein lies frequently the
differences among philosophers--that is, in the special emphasis laid on
one problem, and the attention to, or neglect of other aspects. To fail
to be clear on this matter frequently means to misunderstand a
philosopher.
And it would seem that many critics have failed to appreciate the work
of Eucken to the extent they should, because they have expected him to
deal in detail with problems which it is not his intention to discuss,
and have failed to appreciate what special problem it is that he
attempts to solve.
Eucken's special problem is that of the reality in the universe, of the
unity there exists in the diversity of things. In so far as he makes
this his problem, he is at one with other philosophers in investigating
what may perhaps be considered to be the most profound problem that the
human mind has ever conceived. The fact that distinguishes Eucken from a
large number of other thinkers is that he starts where they leave off.
At a rule, philosophers begin their investigation with a consideration
of matter, and proceed by slow degrees to attempt to explain the reality
at the basis of it. Some never get further, and dispense with the
question of human life and thought as mere aspects or manifestations of
the material world. But the problem of life is for Eucken the one
problem--he seeks to find the reality beneath the superficialities of
human existence, and he has little to say concerning the world of
matter. And, after all, it is the problem of life that urgently calls
for solution, for upon the solution that is accepted, the life of the
individual is to a large extent based. It is, of course, very
interesting to meditate and speculate upon the material world, its
origin and evolution, but the question is very largely one of mere
theoretical interest--a kind of game or puzzle for studious minds. It is
the question of life itself that is ultimately of practical interest to
every human soul. And this is the problem that Eucken would solve. Hence
those who expect to find a closely reasoned philosophy on matter and its
manifestations must look elsewhere, for Eucken has little for them.
Eucken's philosophy is a philosophy of life, and he only touches
incidentally those aspects of philosophy that are not immediately
concerned with his special problem. He refuses to be allured from the
main problem by subsidiary investigations, and perhaps rightly so, for
one problem of such magnitude would seem to be enough for one human mind
to attempt. Eucken is a philosopher who lays foundations and deals with
broad outlines and principles; it must be left to his many disciples to
fill in any gaps that exist on this account, by attempting to solve the
subsidiary problems with which Eucken cannot for the present concern
himself.
If Eucken's problem differs fundamentally from that of most other
philosophers, perhaps the purpose of his investigations is still a more
striking characteristic. He is anxious to solve the riddle of the
universe in order that there may be drawn from the solution an
inspiration which shall help the human race to concentrate its energies
upon the highest ideals of life. The desire to find a meaning which will
explain, and at the same time infuse zest and gladness into every
department of life has become a passion with him, and in finding that
meaning, his great endeavour is to prove the truth of human freedom and
personality. He wishes to solve the riddle in order that man may become
a better man, the world a better world. His aim is definitely an
ethical aim, and his purpose a practical one of the noblest order, and
not one of mere intellectual interest.
There is much, too, that is original in his methods--this will become
evident in the chapters that follow. He begins with an inquiry into the
solutions that have been offered. After careful investigation he finds
they all fail to satisfy the conditions which a solution should satisfy.
His discussions of these theories are most illuminating, and those who
do not agree with his conclusions cannot fail to admire his masterly
treatment.
Having arrived at this conclusion, he searches the story of the past,
studies the conditions of the present, and gazes into the maze of the
future, and finds revealed in them all an eternal something, unaffected
by time, which was, is, and ever shall be--the eternal, universal,
spiritual his, which then must be the great reality.
Upon this basis he builds a system of philosophy, which he considers to
be more satisfactory than the solutions already offered; with which
contention, there is little doubt, the majority of his readers will be
inclined to agree.
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