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Page 4
After the brief statement of Eucken's special problem, of the purpose
and methods of his investigation, we can proceed to outline his theories
in greater detail, beginning in the next chapter with his discussion of
the solutions that have in the past been offered and accepted.
CHAPTER II
HAS THE PROBLEM BEEN SOLVED?
What is the meaning, the value, and purpose of life, and what is the
highest and the eternal in life--the great reality? This is the question
that Eucken would solve. Before attempting a solution of his own, he
examines those that have already been offered. His discussion of these
theories is remarkable for the fairness, breadth of view, sympathy,
insight, and accurate knowledge that is shown. There is no superficial
criticism, neither does he concern himself with the inessential details
of the theories.
Jest-books tell us of a defendant against whom a claim for compensation
was made by a complainant who alleged that the former's dog had bitten
him. The defence was, first, that the dog was lame, blind, and
toothless; second, that it had died a week before; and third, that the
defendant never possessed a dog. A sensible judge would wish to be
satisfied in regard to the third statement before wasting time
discussing the others; if it proved to be true, then the case would be
at an end. The defences of philosophical systems are often similar, and
the critic is tempted to waste time discussing details when he should go
to the root of the matter. Eucken does not fall into this error. His
special method is to seek the idea or ideas which lie at the root of the
proposed solution; if these are unsatisfactory, then he does not
consider it necessary to discuss them further. Hence his work is free
from the flippant and superficial argument so common to-day; he makes a
fair and serious endeavour to find out the truth (if any) that is at the
basis of the proposed solutions, and does not hesitate to give them
their due meed of praise even though he considers them to be ultimately
unsatisfactory.
Before a solution can be regarded as a satisfactory one, Eucken holds
that it should satisfy certain conditions. It should offer an
explanation for life which can be a firm basis for life, it must admit
of the possibility of human freedom, and must release the human being
from sordid motives--unless it satisfy these conditions, then it cannot
be accepted as final.
The solutions of the problem of life that have been offered he considers
to be five--Religion and Immanental Idealism, Naturalism, Socialism and
Individualism, the first two regarding the invisible world as the
reality in life, the others laying emphasis on man's life in the present
world. The reader will perhaps wonder how his choice has fallen upon
these systems of thought and these alone. The explanation is a simple
one: he considers it necessary to deal only with those theories which
can form, and have formed, bases for a whole system of life. Mere
theoretical ideas of life, especially negative ideas such as those of
agnosticism and scepticism, do not form such a basis, but the five
chosen for discussion can, and have to some extent, posed as complete
theories of life, upon which a system of life can be built.
Has _Religion_ solved the question? If it has, then it must have done so
in that which must be considered its highest form--in Christianity.
Christianity has attempted the solution by placing stress upon a higher
invisible world, a world in sharp contrast with the mere world of sense,
and far superior to it. It unites life to a supernatural world, and
raises mankind above the level of the natural world. It has brought out
with great clearness the contrast between the higher world and the world
of sin, and has shown the need for a break with the evil in the world.
It has given to man a belief in freedom, and in the necessity for a
complete change of heart. It has proved a source of deliverance from the
feeling, of guilt, and a comfort in suffering. Indeed, considering all
the facts, there seems to be no doubt that, of all the solutions
offered, religion has been the most powerful factor in the history of
mankind.
Its influence would continue for the present and future, were it not
that doubt has been cast upon its very foundations, and had not
circumstances arisen to take men's minds away from thoughts of a higher
and invisible world, and to concentrate them to a greater extent than
formerly upon the world of sense. The progress of the natural sciences
has done much to bring about the change. Christianity made man the
centre of the universe, for whom all things existed, but the sciences
have insisted upon a broader view of the universe, and have deposed man
from his throne, and given him a much humbler position. Then as the
conception of law became more prominent, and scientists became more and
more inclined to explain all things as the result of natural laws, the
idea of a personal God in constant communion with, and supervision over
mankind, fell into disfavour.
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